
Book XtG , 




CATHEDRAL AT MILAN. 




MOSQUE OF ABRAHAM. 



HISTORY OF THE CHURCH, 

FROM THE BIRTH OF CHRIST TO THE PRESENT TIME ; 

EMBRACING AN ACCOUNT OP THE 

LIFE OF CHRIST— THE LABORS OF THE APOSTLES— THE PRIMITIVE PERSECUTIONS— 

THE DECLINE OF PAGANISM— THE MAHOMETAN IMPOSTURE— THE 

CRUSADES— THE REFORMATION ; 

WITH A 

HISTORY OF THE SEVERAL PROTESTANT DENOMINATIONS 
SINCE THE LATTER IMPORTANT ERA: 

INCLUDING 

BIOGRAPHICAL NOTICES OF THE PRINCIPAL MARTYRS AND PROMOTERS 

OF CHRISTIANITY, ILLUSTRATING THEIR CONSTANCY 
AND ZEAL, SUFFERINGS AND FORTITUDE. 

TO WHICH IS ADDED 

AN ACCOUNT OF THE RELIGIOUS RITES AND CEREMONIES OF 




ALL NATIONS, INCLUDING THE JEW'S, MAHOMETANS, AND VARIOUS 
CHRISTIAN SECTS. 

ALSO, 

A VIEW OF THE MOST EFFICIENT MISSIONARY SOCIETIES IN ALL 
PARTS OF THE WORLD, 

WITH 
INTERESTING ANECDOTES AND SKETCHES OF THE LABORS AND SUCCESS OF THEIR AGENTS, 

AND 

A CHRONOLOGICAL TABLE 

OF THE 

MOST IMPORTANT EVENTS BELONGING TO ECCLESIASTICAL HISTORY. 
ILLUSTRATED BY A MAP AND NUMEROUS ENGRAVINGS. 



BY CHARLES A. GOODRICH. 



NEW YORK : 
A. K. WHITE AND COMPANY 

1834. 






,< 4 ; 









Entered according to the Act of Congress, in the year 1533, 

BY C. A. GOODRICH, 
in the Clerk's Office of the District Court of Massachusetts. 



/S0 6". 



STEREOTYPED AT THE 

LANCASTER TYPE AND STEREOTYPE FOUNDRY, 

LANCASTER, MASS. 



PREFAC E. 



Am acquaintance with history in general is considered an essential part of a 
liberal education ; and to no branch of study does the student commonly apply 
himself with more pleasure or profit, than to this. Even the uneducated man finds 
a rich reward in perusing the records of older times ; and few, it is believed, can be 
found, at least in our own country, wiio have not had sufficient curiosity to read a 
half score or more volumes of civil history. 

Yet that branch of history, called ecclesiastical, has been, it is believed, 
comparatively neglected, — neglected, not by the general student only, but even 
by the great body of the professed friends of Christianity. 

Among the causes of this neglect, especially on the part of those who have no 
personal interest in religion, this is probably one, viz. the natural repugnance of 
the human heart to dw T ell upon that " kingdom winch is not of this world," and 
which, in its principles, is at utter variance with those by which they are governed. 
But, in respect to professed Christians, this must not be admitted. Other reasons 
may be assigned; and among them, the following, is most prominent, viz. the 
voluminous character of writers on ecclesiastical history, such as Mosheim, 
3Iilner, Neal — but more especially the tediously minute and repulsive form, in 
which their works are wiitten. 

But neither inordinate length nor dry detail are essential to a faithful 
ecclesiastical history. The great outlines of it are comparatively few ; and 
incidents sufficiently interesting and important exist, by which to enliven and 
enrich it. 

Under this conviction, the present volume has been attempted, and is now 
presented to the public. The author has not the vanity to believe that the work 
is perfect ; yet he indulges the hope, that he will be found to have improved 
somewhat upon those wiio have gone before him in the leading object in view, 
viz. to present the subject in an attractive form. At this he has sedulously aimed. 
"Whether, in his efforts, he has been successful, a candid public will judge. 

In respect to the writers principally consulted for the materials which form 
this volume, it will perhaps be necessary only to say, that he has derived 
assistance from every work adapted to his purpose, within his reach ; and which 
he supposed would render his work more useful and acceptable. To all, it has 
been his intention to give the credit due ; yet, in respect to some, he may have 
unintentionally failed. It would be in vain to supply deficiencies here. 

It may be appropriately added, that the work has been prepared with special 
reference to the younger classes of society. To them it is presented, as the history 
of a kingdom which is gloriously advancing in our own times, and of which they 
particularly are invited, by its Divine Founder, to become members. 



VI PREFACE. 

Of the young, and indeed of all, it may be inquired, what more interesting and 
important field of knowledge can you enter, than that of ecclesiastical history? 
Where exist more striking instances of virtue, benevolence and patriotism ? Where 
are to be found more useful lessons on the subject of degraded human nature ? 
Would we wish an example of benevolence ? We have it in the voluntary death 
of the Son of God. Would we witness what zeal can do, in a good cause ? We 
have presented to us the apostles of our Lord. Or, ask we for instances of 
meekness, constancy and fortitude ? We have hundreds of such in the martyrs 
of Christianity. Besides, no portion of history so signally displays the dealings of 
God with mankind. Here we see most emphatically the operations of his hand, 
putting to nought the "wisdom of this world," and urging forward a kingdom, in 
opposition to the combined powers of earth and hell. 

The kingdoms of this world are destined in succession to pass away. The 
proud empires of antiquity are dissolved. Rome, with her splendid appendages, 
has crumbled to ruins. Carthage has fallen. And the kingdoms which now 
exist, and which have been consolidated by political cunning and sagacity, may 
live at no distant era only in the records of history. But the kingdom of Jesus 
will endure, and continue to gather strength and glory in all time to come 



CONTENTS 



Introduction Page 13 

1. Subjection of a great part of the world to Augustus Caesar, at the birth of Christ. — 
2. Civil state of the world favorable to the diffusion of Christianity. — 3. Religious state 
less favorable. — 4. State of the Jews. — 5. Religious state of the Jews. — 6. Pharisees. — 
7. Sadducees. — 8. Essenes. — 9. Herodians. — 10. Scribes, Rabbis, and Nazarites. — 11. 
Government of Judea in the hands of Herod the Great. — 12. Jewish nation expecting the 
Messiah. 
General Division 18 

PERIOD I. 

Life of Christ 19 

1. Birth of Christ. — 2. Object of Christ's advent. — 3. Announced by John Baptist. — 4. 
Public appearance of Christ. — 5. Choice of apostles. — 6. Ministry of Christ. — 7. Cruci- 
fixion of Christ. 

PERIOD II. 

Labors of the Apostles 22 

1. Resurrection of Christ. — 2. Ascension. — 3. Descent of the Spirit. — 4. First Christian 
Church. — 5. Conversion of five thousand. — 6, 7, 8. Persecution of the apostles. — 9. Office 
of deacon instituted. — 10. Martyrdom of Stephen. — 11. Dispersion of the disciples. — 12. 
Conversion of Saul. — 13. His retirement into Arabia, and return. — 14. Character of Cali- 
gula. — 15. Designs against Paul. — 16. Accession of Claudius. — 17. Preaching of the Gospel 
to the Gentiles by Peter. — 18. First Gentile Church. — 19. Martyrdom of James. — 20, 
Famine in Judea. — 21. First apostolic journey of Paul. — 22. Council at Jerusalem. — 23. 
Second journey of Paul. — 24. Death of Claudius and accession of Nero. — 25. Third journey 
of Paul. — 26. Conspiracy against Paul. — 27. Appeal to Caesar. — 28. Shipwreck of Paul. — 
29. Imprisonment and release of Paul. — 30. Martyrdom of Paul. — 31. First persecution. — 
32. Death of Nero, and succession of Galba, Otho, &c.— Distinguished characters in period 
second. 

PERIOD III. 

Persecution 40 

1. Accession of Vespasian. — 2. Destruction of Jerusalem. — 3. Accession of Titus. — 4. 
Second persecution under Domitian. — 5. Nerva. — 6. Third persecution under Trajan. — 7. 
State of the Church under Adrian. — 8. Under Antoninus Pius. — 9. Fourth persecution. — 
Martyrdom of Polycarp and Blandina. — 10. State of the Church under Commodus. — 11. 
Pertinax. — 12. Fifth persecution. — 13. State of the Church under Caracalla. — 14, 15. Macri- 
nus— Heliogabalus — Alexander Severus. — 16. Sixth persecution. — 17. Seventh persecution. 
— 18 — 21. State of the Church under Decius. — 22. Commencement of monkery.— 23. Cy- 
prian. — 24. Noratian schism. — 25. State of the Church under Gallus. — 26. Eighth persecu- 
tion.— 27. Ninth persecution. — 28. State of the Church under Dioclesian.— 29. Tenth 
persecution. — Distinguished characters in period third. 



Vlll CONTENTS. 

PERIOD IV. 

Decline of Paganism Page 65 

1. Accession of Constantine. — 2. Division of the empire. — 3. State of the Church under 
Constantine. — 4. Conduct of Galerius. — 5. Of Maximin. — 6. Contest between Maximin 
and Licinius. — 7. Favorable tendency of this contest to Christianity. — 8. Defeat of Max- 
entiusby Constantine. — 9, 10. Licinius and Constantine at first favor Christianity; but, at 
length, the former opposes it. — 11. Death of Licinius, and subjugation of the whole Roman 
empire to Constantine. — Universal establishment of Christianity. — 12. State of the Church 
under Constantine. — 13,14. Rise and fall of the Donatists. — 15 — 23. Ari an controversy. — 
24. Death of Constantine. — 25. State of religion. — 26. Distribution of the empire. — 27. 
Monkery. — 28. Increase of Arianism. — 29. Julian the Apostate. — 30. Increase of the influ- 
ence of the bishop of Rome. — 31. State of the Church under Jovian. — 32. Under Valen- 
tinian and Valens. — 33. Death of Athanasius. — 34, 35. State of the Church under Gratian 
and Theodosius. — 36. Pelagianism. — 37,38. State of the Church under Arcadius and Ho- 
norius. — 39. Invasion of the Roman empire by northern barbarous tribes. — 40. Capture of 
Rome by Alaric. — 41. Ravages of the Visigoths, Franks, Saxons, &c. — 42. Their conduct 
with respect to Christianity. — 43. Establishment of the Franks in Gaul, and the conversion 
of Clovis. — 44. Introduction of Christianity into Ireland. — 45. Into England. — 46. Su- 
premacy of the Roman pontiff. — Distinguished characters in period fourth. 

PERIOD V. 

Mahometan Imposture, and Supremacy of the Roman Pontiffs .... 86 
I. Rise of the papal power. — 2. Circumstances contributing to its increase and establish- 
ment. — 3. Means employed to extend its influence — preference given to human compositions 
over the Bible. — 4. Efforts to convert the heathen. — 5. Introduction of the worship of 
images. — 9. Influence of monkery. — 7. Relics of saints. — 8. Absolution and indulgences. — 
9. Purgatory. — 10. Establishment of the Inquisition. — 11,12. Effect upon religion of these 
efforts of the Roman pontiffs. — 13. Rise of the Mahometan imposture. — 14. Publication of 
his system by Mahomet. — 15. Meets for a time with little success. — 16. Flees to Medina. — 
17. His signal success and conquest of all Arabia. — 18. Spread of Mahometanism after his 
death. — 19. State of the Church in the seventh century. — 20. Increase of the authority of 
the Roman pontiffs. — 21 — 25. Controversy about image worship. — 26, 27. Accession of Pepin 
to the throne of France, and the establishment of the Roman pontiff as a temporal prince. — ■ 
28. Controversy in the Catholic Church about images. — 30. Opposition to the Church of 
Rome by Claude of Turin.— 31. State of the Church in the tenth century. — 32. In the 
eleventh century. — 33. Final separation of the eastern and western Churches. — Distinguished 
characters in period fifth. 

PERIOD VI. 

Crusades, and Papal Schism 104 

1. Crusades. — 2, 3. Origin of them. — 4. Advocated by Peter the Hermit. — 5. Rise, 
progress and success of the first crusade.— 6. Rise, progress and failure of the second cru- 
sade.— 8. Third crusade.— 9. General view of the crusades.— 10. Moral and religious 
effects.— 12. State of the Church from the time of Claude till Peter Waldo.— 14. Origin of 
the Waldenses. — 15. Other names by which they were distinguished. — 16. Their existence 
predicted in Scripture. — 17. Conversion of Waldo. — 18. Labors and success. —19, 20, 21. 
Persecution and flight of himself and disciples.— 22, 23. Edicts against them. — Establish- 
ment and cruelties of the Inquisition — first, second and third time of torturing — affecting 
story of Mr. Martin. — 25. Persecution of the Albigenses — siege of Carcassone. — 26. State 
of the Churches in the valleys of Piedmont. — 27. Flight of the Albigenses from France to 
Spain.— 28. Persecution of them in that country.— 29. In Germany, Flanders, and Poland. — 
30. Establishment of the year of jubilee.— 31. Highest eminence of the papal power. — 



CONTENTS. IX 

32 — 34. Causes which set a limit to the usurpations of the Roman pontiffs. — 35. Great 
western schism. — 36. Persecution and death of John Wickliffe. — 37. Origin of the Lollards 
or Wickliffites.— 38. Persecution of the Lollards.— Death of lord Cobham.— 39. Dissemi- 
nation of the writings of Wickliffe in Bohemia by John Huss. — 40. Persecution of Huss. — 
41. Death of Huss and Jerome of Prague. — 42, 43. Effects of these deaths in Bohemia- 
spirited conduct of Ziska. — 44. Calixtines and Taborites. — 45. Hussites, afterwards known 
by the name of United Brethren. — 46. Discovery of printing, and its effects.— 47, 48. Perse- 
cution of the Waldenses in the valleys of Piedmont. — 49. Close of the period.— Distin- 
guished characters in period sixth. 

PERIOD VII. 

Reformation 130 

1. Date of its commencement. — 2. Religious state of the world at the opening of the six- 
teenth century. — 3 — 6. Circumstances favorable to a reformation. — 7. Immediate occasion 
of it. — 8. Derogatory conduct of John Tetzel. — 9, 10. Exposure of the errors of Tetzel by 
Luther. — 11. Controversy between Tetzel and Luther. — 12. Indifference of Leo X. — 13. 
Luther summoned to appear before cardinal Cajetan — result of this conference. — 14. Ap- 
pointment of Charles Miltitz to confer with Luther. — 15. Result of this conference. — 16. 
Controversy between Eckius and Carolstadt. — 17. Between Eckius and Luther.— 18. Philip 
Melancthon. — 19. Reformation begun in Switzerland by Zuinglius. — 20. Excommunica- 
tion of Luther by Leo X. — 21. Final withdrawal of Luther from the Church of Rome. — 
22. Attempt of Leo to enlist Charles V. against Luther. — 23. Luther summoned to appear 
before the diet of Worms. — 24. Spirited conduct of Luther on that occasion. — 25. Conceal- 
ment of Luther in the castle of Wartberg. — 26. Employment while there. — 27. Misman- 
agement of Carolstadt.— 28. Re-appearance~of Luther. — 29. Death of Leo X. and state of 
things under his successors Adrian VI. and Clement VII. — 31. Spread of Christianity in 
Sweden, Denmark, &c. — 32. Dispute about the sacrament between Luther, Carolstadt and 
Zuinglius. — 33. Commotions in Germany — war of the peasants. — 34. Death of Frederick 
the Wise — progress of the Reformation under bis brother John. — 35 — 37. Diet at Spires — 
issue of it. — 38. Second diet at Spires — result unfavorable to the cause of the Reformers. — 
39. Their solemn protest. — 40. Diet of Augsburg. — 41,42. Confession of Augsburg. — 43. 
League of Smalcald. — 44. Peace of Nuremberg. — 45. Anabaptist commotions in West- 
phalia. — 46. Commencement of the Reformation ia England. — 47. Progress of it during the 
life of Henry VIII. — 43. John Calvin. — 49 — 52. Unsettled state of the religious world. — 
53. Death and character of Luther. — 54. Council at Trent.'— 55, 56. Defeat of the Protestants 
in a war with Charles. — 57. The rule of faith and worship called the Interim. — 58. Pro- 
ceedings of the Reformers in reference to this. — 59. Close of the council of Trent. — 61. 
Pacification of Passau.— 62. Peace of religion, which established the Reformation. — Distin- 
guished characters in period seventh. 

PERIOD VIII. 
PraiTANS 157 

1, 2. State of Europe at the date of the establishment of the Reformation. — 3. Division 
of professing Christians into different communities. — 4. Depression of the Roman Church 
in view of her loss of power. — 5. First means adopted to regain her supremacy, viz. the 
employment of the order of Jesuits. — 6. Attempts to christianize the heathen. — 7. Better 
regulation of her internal concerns. — 8. Persecution of the Protestants — in Italy, Nether- 
lands, Spain, France, parts of Germany and England. — 9. Insufficiency of these means to 
accomplish her purpose. — 10. Causes which have contributed to her further decline. — 11. 
Present state of the papal power.— 12. Riseof the Greek Church.— 13. State of this Church 
from 1054 to 1453.— 14. State of this Church from the above period.— 15. Separation of the 
Russian Church from the Greek Church.— 16. Introduction of Christianity into Russia.— 
2 



X CONTENTS. 

17. Changes effected by Peter the Great.— 18. Present state of the Russian Church.— ig. 
Division of the Protestants.— 20. Location of Lutherans.— 21. Rise of their Church.— 22. 
Her internal commotions.— 23. Order of Pietists.— 24. Their numbers and influence.— 
25, 26. State of religion in Germany, Denmark, and Norway. — Swedenborgianism.— 27. 
Meaning of the term "Reformed. "—28. Classes of Christians under this title.— 29. Cal- 
vinists, their doctrine and discipline.— 30. Countries in which it prevailed.— 31 . Not an 
entire uniformity among Calvinists.— 32. Difference between the Lutheran and Calvinistic 
Churches. — 33. State of the reformed Churches in the sixteenth centuiy. — 35. Arminian 
schism.— 36, 37. Progress of this doctrine.— Synod of Dort.— 38— 40. Decision of this 
senate, and subsequent history of the Arminians.— 41. Reformation in England — accession 
of Edward VI. — 42. Changes in favor of the Reformation. — 43. Principal promoters and 
opposers of the Reformation.— 44. Visitation of the Churches.— 45. Thirty-six injunctions. 
— 46. Revision of the liturgy. — 47. Insurrections on account of it. — 48. Articles of religion. 
49, 50. Clerical garments of the Romish priests retained — consequence of this. — 51. Perse- 
cution of the Anabaptists— Joan of Kent.— 52. Death of Edward— state of the Church.— 
53. Accession of Mary.— 54, 55. Cruel proceedings against the Reformers. — 56. Repeal 
of king Edward's laws. — 57. Marriage of Mary with Philip of Spain. — 58. Public discussion 
between the Reformers and their opposers. — 59. Submission of the king and queen to the 
pope. — 60. Public burning of Rogers, Saunders, and others. — Gl. Singular prevention of 
sanguinary measures in Ireland. — 62. Rise of the Puritans at Frankfort in Germany. — 
63. Accession of Elizabeth. — 64. Her proceedings in reference to the Reformation. — 65. 
Acts of parliament in favor of the Protestant cause. — 66. Court of high commission. — 67. 
Revision of the liturgy. — 68. Oath of supremacy required, and by many refused. — 69. At- 
tempts of the pope to extend his power again over England. — 70. Severe measures of the 
court of high commission. — 71. Rise of the Brownists. — 72. Accession of James I. — de- 
clares in favor of Episcopacy. — 73. Gunpowder plot. — 74*. Translation of the Sacred Scrip- 
tures. — 75. Accession of Charles I. — Attempts to extirpate Puritanism and Calvinism from 
his realm. — 76. Conduct of archbishop Laud. — 77. Emigration of Puritans to America. — 78. 
Laud beheaded. — Episcopacy abolished. — Charles I. brought to the scaffold. — 79. Massacre 
of Protestants in Ireland. — 80. Assembly of divines at Westminster. — 81. Dissolution of 
the monarchy of England. — Protectorate of Cromwell. — S2. The restoration. — Episcopacy 
re-established. — 83. Revolution of 1688. — 84. Reign of William auspicious to religion. — 
Episcopacy established, but free toleration allowed. — S5. Accession of queen Anne. — 
Season of spiritual darkness ensues. — 86. Accession of the family of Brunswick. — State 
of religion since that time. — 87. Dissenters, who so called. — 88. Their doctrines and mode 
of Church government. — 89. The rise and progress of the Independents in England. — 90. 
Commencement of the Reformation in Scotland. — 91, 92. Conduct and death of Hamilton. 
— 93. John Knox. — 95. Date of the establishment of the Reformation in Scotland. — 96. 
Efforts of Mary to re-establish popery. — 97. Establishment of Episcopacy by James I. — 
98, 99. Oppressions of the Scots continued by Charles I. — Commotions which ensued. — 100. 
Solemn league and covenant of the Scots with the Puritans of England and Ireland. — Pres- 
byterianism re-established. — 101. Scotch Presbyterians during the protectorate of Cromwell. 
— 102. Episcopacy re-established by order of Charles II. — 103. Accession of William and 
Mary. — Presbyterianism re-established. — 104. Church of Scotland since the revolution. — 
105. Different denominations in Scotland. — 105. Reformation in Ireland. — 107. Attempt of 
Mary to re-establish popery. — 108. Irish massacre. — 109. Religion in Ireland during the 
eighteenth century. — 110. Present state of religion. — 111. Rise of the Moravians. — 112. 
Conversion of count Zinzendorf. — 113. Doctrines and disciplines of the Moravians. — 114. 
Their manners, dress, &c. — 115. Congregationalists, meaning of the term. — 116. Congre- 
gationalists of New England. — 117. First organization of the Churches. — 118. Take refuge 
in Holland. — 119. They remove to Leyden. — 121. Embark for America. — 122. Arrive in 
New England. — 123. Church of Plymouth. — 124. Arrival of reinforcements. — 125. Re- 
moval of Churches to Connecticut. — 126. Progress of the colonists. — 127. Roger Williams. 



CONTENTS. XI 

123, 129. Anna Hutchinson. — 130. Cambridge platform. — 131 — 134- Controversy about 
the half-way covenant.— 135. Witchcraft. — 136. Saybrook platform. — 137. Great revival of 
religion. — 138. State of religion during and following the French war.— 139. Effects of the 
revolution. — 141. Present, state of religion in the Congregational Churches. — 142. Rise of the 
Presbyterian Church in the United States. — 143. Their confession of faith and form of ec- 
clesiastical government. — 145. Rise of difficulties between them and Congregationalists. — 
146. Distribution of Presbyteries. — 147 — 149. Dissensions among them. — 150. Difficulties 
healed. — 151. General Assembly of the Presbyterian Church. — 152. Introduction of Episco- 
pacy into America. — 153. First Episcopal Society in New England. — 154, 155. Consecration 
of bishops for America. — 156. Union of the eastern and the southern Churches. — Liturgy 
revised, &c. — 157. Baptists, meaning of the term. — 158. Origin of the Baptists. — Menno 
Simon — sometimes called Mennonites after him. — 159. Mennonites separated into two di- 
visions. — 160. First appearance in England. — 161. Favored by the Independents. — 162. 
Adopt the name of Baptists. — 163. Separate into two classes. — 164. Persecuted in 
Eugland. — 165. Gain a legal toleration. — 166. First Baptist Church in America. — 167. 
Character of their Churches. — 168. Other denominations of Baptists. — 169. Origin of the 
Methodists. — 170 — 173. Wesley and Whitfield — their voyages and labors. — 174. Separation 
between them. — 175. Death of Whitfield — his followers. — 176. Organization of the denomi- 
nation by Wesley. — 177. Death of Wesley — his labors. — 178. Methodism in the United 
States. — 179. Quakers— their origin. — ISO. Why so called. — 181. Their principal doctrine. 
— 182. State of the sect during the protectorate of Cromwell. — 183. State at subsequent 
periods. — 184. First appearance of Quakers in New England. — 185. Principal residence in 
America. — 186. Shakers. — 187. Unitarians — why so called — principal classes. — 188. Arians. 
— 139. Socinians. — 190 — 192. Progress of Socinians — writers. — 193. Unitarianism m the 
United States. — 194. Universalists— why so called. — 195. A sect of modern times — their 
principal writers. — Distinguished characters of period eighth. 

Rites and Ceremonies of different Nations page 289 

1. Paganism 290 

Egyptians, p. 291. — Moabites, Midianites, Ammonites, p. 293. — Canaanites, Philistines, 

Carthaginians, p. 294. — Hindoos, p. 295. — Chinese, p. 310. — Indians, p. 312. — African 
tribes, p. 315. — Greenlanders, p. 320. — Laplanders, p. 321. — Esquimaux, Polynesians, p. 
323.— Mexicans, p. 333. 

II. Judaism 337 

Circumcision, sacrifices, p. 337. — Sabbath, p. 344. — The three great festivals, 1. Passover, 

2. Pentecost, 3. Feast of tabernacles, p. 345. — Great day of atonement, p. 347. — Synagogue 
worship, p. 348. — Marriage ceremonies, p. 349. — Funeral ceremonies, p. 350. 

III. Mahometanism 352 

Sabbath, ablutions, fasting, p. 353. — Circumcision, wine, gaming, p. 354.— Fast of Ra- 
madan, dancing dervish, p. 355. — Pilgrimage to Mecca, p. 357. — Matrimony, p. 363. 

IV. Christianity 364 

Roman Catholic Church — Election of a new pope, p. 364. — Baptism, p. 366. — Confirma- 
tion, sacrifice of the mass, p. 367. — Confession, absolution, extreme unction, p. 371. — 
Burial of the dead, marriage, p. 372. — Greek Church, p. 373. — Lutherans, p. 374. — Church 
of England, p. 375. — Confirmation, p. 376. — Matrimony, funerals, baptism, Lord's supper, 
marriage, p. 377. — Baptists, p. 378. — Congregationalists, p. 379. — Baptism, Lord's supper, 
p. 330.— Methodists, p. 331.— Friends, p. 331.— ShaJ-cers, p. 332.— Dunkers, p. 334.— Mo- 
ravians, or United Brethren, p. 385.— Mennonites, p. 386. — Sandemanians, p. 386. — 
Jumpers, p. 337. — Harmonists, p. 388. 

Missions, and Bene\-olent Societies 389 

Missionary operations in America. — Labors of the Mayhews, p. 391. — Labors of Eliot, p. 
394.— Labors of Brainerd, p. 399.— Labors of Samuel Kirkland, p. 402.— Missionary opera- 



Xll CONTENTS. 

tions in foreign countries, I. Society for promoting Christian Knowledge, p. 408. — II. Society 
for the Propagation of the Gospel in Foreign Parts, p. 409. — III. Society for sending Mission- 
aries to India, p. 410. — IV. Society for promoting Christian Knowledge in the Highlands 
and Islands of Scotland, p. 411. — V. Moravian Missions, p. 412. — VI. Society for promoting 
religious Knowledge among the Poor. — VII. Naval and Military Bible Society, p. 416. — 
VIII. — Methodist missions, p. 417. — IX. Sunday School Society, p. 419. — X. Baptist Mis- 
sionary Society, p. 420. — XI. London Missionary Society, p. 424.— XII. Scottish Mission- 
ary Society. — XIII. Village Itinerancy, or Evangelical Society for spreading the Gospel in 
England, p. 431. — XIV. London Itinerant Society. — XV. Baptist Home Missionary Society, 
p. 432.— XVI. Religious Tract Society, p. 433.— XVII. Church Missionary Society, p. 435. 
— XVIH. Sunday School Union, p. 438.— XIX. British and Foreign Bible Society, p. 439. 
— XX. British and Foreign School Society, p. 442. — XXI. London Hibernian Society, p. 
444.— XXH. Society for Promoting Christianity among the Jews, p. 445.— XXIII. Prayer- 
Book and Homily Society.— XXIV. Irish Evangelical Society, p. 446.— XXV. Baptist 
Irish Society.— XXVI. Irish Society.— XXVII. Continental Society, p. 447.— XXVIII. 
Port of London Society.— XXIX. Home Missionary Society, p. 448.— XXX. Irish Society 
of London. — XXXI. Ladies' Hibernian Female Society, p. 449. — XXXII. Christian 
Institution Society. — XXXIII. British Society for promoting the religious Principles of 
the Reformation, p. 450. — XXXIV. Sunday School Society for Ireland.— XXXV. London 
Seamen's Friend Society, p. 451. — XXXVI. London Peace Society, p. 452.— Missionary 
and Benevolent Societies in the United States. — I. Board of Commissioners for Foreign 
Missions, p. 453.— II. American Baptist Board, p. 460.— III. American Tract Society, p. 
464.— IV. Northern Baptist Education Society, p. 466.— V. American Bible Society, p. 467. 
— VI. Missionary Society of the Protestant Methodist Church, p. 470.— VII. Domestic 
and Foreign Missionary Society of the Protestant Episcopal Church in the United States 
of America, p. 471.— VIII. Baptist General Tract Society, p. 473.— IX. Home Missiona- 
ry Societies, p. 474. 

Story of the World 475 

Chronological Table of Important Events 495 



INTRODUCTION. 



CIVIL AND RELIGIOUS STATE OF THE WORLD AT THE BIRTH OF CHRIST. 

1. At the time Jesus Christ made his appearance upon the earth, 
to prepare the way for the establishment of the Christian Church, 
a great part of the known world had become subject to the Roman 
empire, under Augustus Caesar. 

The Roman empire, at this time, was a most magnificent object. It extended 
from the river Euphrates on the east, to the Atlantic Ocean on the west. In length 
it was more than three thousand miles ; and in breadth it exceeded two thousand. 
The whole included above sixteen hundred thousand square miles. 

This vast territory, which was divided into provinces, comprised the countries 
now called Spain, France, the greater part of Britain, Italy, Greece, Germany, Asia 
Minor, Egypt, Africa, and the Mediterranean Sea, with its islands and colonies. 
The subjects of the empire, at this period, have been estimated at one hundred and 
twenty millions. 

2. The state of the world, at this time, in respect to the preva- 
lence of peace, civilization, and learning, was admirably adapted to the 
rapid diffusion of Christianity. 

The world, in general, had not only become subject to the Eoman dominion, 
but it was now at peace. This was a state of things, which had not existed 
before for many years, and justly entitled the period, in which our Savior descended 
upon earth, to the character of the pacific age. This tranquillity was indeed neces- 
sary, to enable the ministers of Christ to execute, with success, their sublime com- 
mission to the human race. 

A degree of civilization also prevailed, which had not before existed. Barbarous 
tribes had submitted to the Roman laws, which, with all their imperfections, were 
the best which human wisdom had devised. Distant nations, differing in language 
and manners, were united in friendly intercourse. A degree of literature was 
also spread abroad in countries, which had before lain under the darkest ignorance. 
The Greek language was both extensively read and spoken • and presented a medium 
to the heralds of the cross, of communicating, to almost all nations, the doctrines 
which they were commissioned to preach. 

3. The religious state of the world was less favorable to the dif- 
fusion of Christianity. A dark and gloomy system of superstition 
and idolatry was prevailing among all nations, except the Jewish, by 
means of which the human mind had become exceedingly debased. Men 
were poorly qualified to judge immediately of a system, so different as 
was that of Christianity, and by far too sensual to embrace, at once, one 
so pure. 

The notion of a Supreme Being was not, indeed, entirely effaced from the heathen 
world ; but the knowledge of the true God was doubtless lost. Every heathen 
nation worshipped " lords many and gods many." These gods were multiplied 
without end. Every part of creation was supposed to have some divinity presiding 
over it. The earth, and air, and ocean were thought to be full of deities, who were 

2 



14 INTRODUCTION. 

supposed to be diverse from one another, in respect to sex, and rank, and power. 
They, moreover, indulged the most lawless passions, and were guilty of the most 
polluting vices. 

Yet to these gods a deep and universal homage was paid. They were courted and 
appeased by costly gifts, and honored by rites and ceremonies too indecent even to 
be named. Temples, the most magnificent, were erected to their honor, and a most 
expensive priesthood maintained to serve at their unhallowed worship. 

Such is an outline of the religious state of the heathen world, when Christ made 
his appearance on earth. The knowledge of the pure and exalted character of Jeho- 
vah was lost. Human accountability was unknown, and holiness of life was un- 
named and unconceived of. 

4. In respect to the Jewish nation, which inhabited Judea, where 
Christ was born, more correct notions of religion were entertained, 
since they possessed the Scriptures of the Old Testament, from which 
these notions were derived. 

5. But even among the Jews, the state of religion was exceed- 
ingly low. They, indeed, still maintained the ancient forms of wor- 
ship ; but the life and spirituality, the original beauty and excellency 
of that worship, had departed. 

6. At this period, also, the Jews were divided into several reli- 
gious sects, all of which acknowledged the authority of Moses, and 
united in the same forms of worship ; but they were so far separated by 
their peculiarities, as to be continually involved in the most bitter 
hostilities. 

7. The most popular, and by far the most numerous of these 
sects, was that of the Pharisees, who derived their name from a Hebrew 
word, which signifies to separate ; because they pretended, though very 
hypocritically, to uncommon separation from the world, and devotedness 
to God. 

The origin of this sect is involved in uncertainty. From small beginnings, how- 
ever, they had risen to great power ; and, in the time of the Savior, they held the 
principal civil and religious offices in the nation. 

In respect to some of the doctrines of the Scriptures, they seem to have been cor- 
rect. They believed in the existence of angels, both good and bad ; in the immor- 
tality of the soul ; the resurrection of the body 5 and a state of future rewards and 
punishments. But they also held to the traditions of their elders, which they con- 
sidered of equal authority with the Scriptures. Nay, in many instances, they 
explained the oracles of God by these traditions, and in such a manner as wholly to 
destroy their meaning. 

In their religious practice, the Pharisees pretended to uncommon strictness. They 
abounded in washings, and fastings, and long prayers. They assumed great gravity 
in dress and demeanor, and exhibited no small zeal in all the forms of religion. But, 
with all their pretensions, they were noted for their hypocrisy ; and by our Savior 
were compared to whited sepulchres, fair and wholesome externally, but full of de- 
formity and death within. ( 

8. Next to the Pharisees, the Sadducees were the most powerful 
sect. They derived their name from Sadoc, who nourished about 260, 
B. C. This sect were infidels. They denied the existence of a future 
state, and the immortality of the soul, and worshipped God only to 
secure his favor in the present world. 

The Sadducees, in point of members, fell much short of the Pharisees ; but they em- 
braced most of the men of rank and wealth. The system which they adopted was emi- 
nently suited to the licentious life which they universally followed. They adopted the 



INTRODUCTION. 15 

maxim, " Let us eat and drink, for to-morrow we die." In their opposition to the Son of 
God, they appear to have been equally bitter with the Pharisees. Some of the latter 
were converted to the faith of the Gospel, but not a single Sadducee is mentioned in 
the New Testament, as having become a follower of Christ. 

9. A third sect were the Essenes, who took their rise about 200 
years B. C. They derived their name from the Syriac verb Asa, to heal; 
because they applied themselves to the cure of diseases, especially the 
diseases of the mind. They appear to have been an order of monks, who 
lived secluded from the world, and practised great austerity. 

The Essenes, though they were considerably numerous, are not mentioned in the 
New Testament, for the reason, probably, that they lived chiefly in retirement. In 
doctrine they agreed with the Pharisees, except as to the resurrection of the body, 
which they denied. They pretended to have great respect for the moral law ; but 
neglected the ceremonial institutions of Moses. 

In their religious practices they observed a rigid austerity. They renounced mar- 
riage ; held riches in contempt ; maintained a perfect community of goods ; reject- 
ed ornaments ; and cultivated great indifference to bodily pain. In the observance 
of the Sabbath, they were more strict than any other sect, and in their manner of life 
were more quiet and contemplative. 

10. A fourth sect were the Herodians, who took their name from 
Herod the Great, and favored that monarch, in his efforts to bring- the 
Jews into subjection to the Roman power. 

A principal article in the religious code of this sect appears to have been, that it 
was lawful for the Jews to adopt the idolatrous customs of the heathen^ when required 
to do so by those in power, and also to pay tribute to him, whom conquest had 
made their master. 

The Sadducees, generally, were Herodians ; the Pharisees, on the contrary, were 
their bitter opposers. All, however, united in hostility to the Son of God, and to that 
system of truth which he promulgated. 

11. Besides these sects, various other classes of men are mention- 
ed, as existing at that time among the Jews, of whom we shall mention 
only the Scribes, Rabbis, and Nazarites. 

The Scribes were a class of men, originally employed to record the affairs of the 
king. At a later period, they transcribed the Scriptures, and expounded the law and 
traditions of the elders in the schools and synagogues, and before the Sanhedrin, or 
great Jewish council. Besides this name, they are frequently called, in the New 
Testament, lawyers, doctors of law, elders, counsellors, rulers, and those who sat in 
Moses' seat. 

Rabbi, or Master, was a title given to men of rank in the state ; but especially to 
such Jewish doctors as were distinguished for their learning. This honor was 
greatly coveted, since it was connected with no small influence over the faith and 
practice of the people. The title, however, was disapproved of by Christ, who warned 
his disciples to receive no such distinction in the Church of God. 

The Nazarites were those who made a vow to observe a more than ordinary degree 
of purity, either for life, or for a limited time. During their vow, they abstained 
from wine, and all intoxicating liquors ; they suffered their hair to grow without 
cutting, and were not permitted to attend a funeral, or to enter a house defiled by a 
dead body. Upon the expiration of their vow, they shaved their hair at the door of 
the tabernacle, and burnt it on the altar. 

12. The government of Judea was at this time, as it had been 
for several years, in the hands of Herod the Great, who held it under 
the emperor of Rome. Herod was a monster of cruelty, who despised 
both the Jewish religion and their laws, and appeared to delight in the 
oppression and degradation of that ancient and once honored nation. 



16 INTRODUCTION. 

His death occurred the year following the birth of the Savior, having 
reigned thirty-seven years. 

The reign of Herod, who, to distinguish him from others of the same name, is 
usually called the Great, was remarkable for singular domestic calamities, the 
result of his own ungovernable temper. Urged by suspicion, he put to death his 
beloved wife, her mother, brother, grandfather, uncles and two sons. His palace 
was the scene of incessant intrigue, misery, and bloodshed ; his nearest relations 
being ever the chief instruments of his worst sufferings and pains. The effects pro- 
duced upon the mind of Herod by the murder of Mariamne, his wife, was thus pow- 
erfully described by Milman : " All the fl passions, which filled the stormy soul of 
Herod, were alike without bound : from violent love and violent resentment, he 
sank into as violent remorse and despair. Every where by day he was haunt- 
ed by the image of his murdered Mariamne ; he called upon her name ; he perpe- 
tually burst into passionate tears. In vain he tried every diversion — banquets, revels, 
the excitements of society. A sudden pestilence broke out, to which many of the 
noblest of his court, and of his own personal friends, fell a sacrifice ; he recognised 
and trembled beneath the avenging hand of God." 

The late Lord Byron, in his Hebrew Melodies, thus beautifully describes Herod's 
lament over his wife : 

I. 
" Oh, Mariamne ! now for thee 

The heart for which thou bled'st is bleeding; 
Revenge is lost in agony, 

And wild remorse to rage succeeding j 
Oh, Mariamne ! where art thou ? 

Thou canst hear my bitter pleading ; 
Ah, couldst thou — thou wouldst pardon now, 
Though Heaven were to my prayer unheeding. 
II. 
u And is she dead? — and did they dare 

Obey my frenzy's jealous raving? 
My wrath but doomed my own despair : 

The sword that smote her 's o'er me waving — 
But thou art cold, my murdered love ! 

And this dark heart is vainly craving 
For her who soars alone, above, 
And leaves my soul unworthy saving. 
III. 
" She's gone, who shared my diadem ; 

She sunk, with her my joy entombing ; 
I snapped that flower from Judah's stem 

"Whose leaves for me alone were blooming ; 
And mine's the gall, and mine the hell, 

This bosom's desolation dooming ; 
And I have earned those tortures well, 
"Which unconsumed are still consuming." 
Herod left his dominions to his three sons : his kingdom to Archelaus ; Gaulonitis, 
Trachonitis, and Batanea to Philip ; Galilee and Parea to Herod Antipas. 

Archelaus, in disposition, strongly resembled his father. Such was his violence and 
tyranny, that the Jews brought charges against him to the emperor, who banished 
him to Vienne in France, where he died. During his reign, Joseph and Mary return- 
ed from Egypt with Jesus ; but hearing that he had succeeded to the government of 
Judea, in the room of Herod, they were justly apprehensive of danger to the " young 
child," and for a time sojourned in Galilee. On the death of Archelaus, Judea was 
divided among several Roman governors, of whom Pontius Pilate was one. 

Of Philip, the tetrarch of Iturea and Trachonitis, little is recorded in the history of 
the Church. In the reign of Herod Antipas, John the Baptist lost his life, for reprov- 
ing that monarch for his iniquity. 



INTRODUCTION. 17 

We shall only add respecting the family of Herod the Great, that a grandson of 
his, by the name of Herod Agrippa, reigned in Judea, in the days of the apostles. 
It was he, who ordered James to be murdered, and Peter to be apprehended. His 
own death followed not long after, being smitten of Heaven by a disease, which no 
skill could cure, and the torments of which no means could alleviate. 

13. Notwithstanding the low state of the Jews, in respect both to 
religion and civil prosperity, there were some in the nation, who were 
distinguished for their piety, and who were anxiously looking for the 
coming of the long promised Messiah. 

The mass of the people, as we shall have occasion again to remark, were indeed 
expecting the advent of the Savior- ; but they looked only for a temporal prince, who 
should deliver them from Roman bondage. Yet, there were others, whose views 
were more scriptural, and more exalted. We read of good old Simeon, and pious 
Anna, who, with others, were daily visiting the temple, "waiting for the consola- 
tion of Israel." 

At length, the prayers and wishes of such were answered. The prophecies were 
fulfilled. The long night of darkness and superstition passed by, and the glorious 
Sun of Righteousness was revealed, to enlighten the nations, and to prepare the way 
for the establishment of the Christian Church, — a kingdom against which the gates 
:>f hell have not, and shall not, prevail. 



GENERAL DIVISION. 



THE HISTORY OF THE CHRISTIAN CHURCH MAY BE DIVIDED INTO EIGHT 

PERIODS. 

Period I. will extend from the Nativity of Jesus Christ to his Death, 
A. D. 34. This is the period of the Life of Christ. 

Observation. Although the Christian Church appears not to have been organized, 
until after the death of Christ ; yet, as a history of that Church seems properly to 
embrace an account of the life and actions of its Divine Founder, we have ventured to 
speak of it, as commencing at the date of his nativity. 

Period II. will extend from the Death of Jesus Christ, A. D. 34, to 
the Destruction of Jerusalem, A. D. 70. This is the period of the Labors 
of the Apostles. 

Period III. will extend from the Destruction of Jerusalem, A. D. 70, to 
the Reign of Constantine, A. D. 306. This is the period of Persecution. 

Period IV. will extend from the Reign of Constantine, A. D. 306, to 
the Establishment of the Supremacy of the Roman Pontiff, A. D. 606. 
This is the period of the Decline of Paganism. 

Period V. will extend from the Establishment of the Supremacy of 
the Roman Pontiff, 606, to the First Crusade, A. D. 1095. This is the 
period of the Rise of the Mahometan Imposture. 

Period VI. will extend from the First Crusade, A. D. 1095, to the 
Commencement of the Reformation by Luther, A. D. 1517. This is the 
period of the Crusades and the Papal Schism. 

Period VII. will extend from the Commencement of the Reformation, 
A. D. 1517, to the Peace of Religion concluded at Augsburg, A. D. 
1555. This is the period of the Reformation. 

Period VIII. will extend from the Peace of Religion, A. D. 1555, to 

the present time. This is the period of the Puritans 



PERIOD I 



THE PERIOD OF THE LIFE OF CHRIST EXTENDS FROM HIS NATIVITY TO HIS 
RESURRECTION, A. D. 34. 

1. The birth of Jesus Christ may be dated, according to the best 
authorities, in the 26th year of the reign of Augustus Caesar, em- 
peror of Rome, four years before the date commonly assigned for the 
Christian era. 

The birthplace of Christ was at Bethlehem, a small town in the land of Judea, about 
six miles from Jerusalem. His mother was a "virgin espoused to a man, whose 
name was Joseph, of the house of David ; and the virgin's name was Mary." His 
early infancy was spent in Egypt, whither his parents fled, to avoid the persecuting 
spirit of Herod, at that time king of Judea. After his return from Egypt, he dwelt at 
Nazareth, until his entrance upon his public ministry. From this place, at the age 
of twelve, he paid his memorable visit to Jerusalem ; returning from which, he lived 
with his parents, and followed the humble occupation of his father. 

2. The great object of Christ, in coming into the world, was to place 
the Church upon a new establishment, upon which it should finally em- 
brace all nations, and increase in glory to the end of time. 

There never has existed but one Church in the world ; but its circumstances have 
varied at different periods. Before Moses, we know little of its condition. It was 
then, probably, in an unembodied form. From Moses to Christ it existed in an orga- 
nized state, and became subject to a variety of ordinances. 

The Mosaic dispensation Christ designed to abolish, and to introduce a still better 
one. The Church was now to embrace all nations ; before, it had embraced only the 
Jews. Its worship was to be far more simple ; its rites to be less burdensome ; its 
privileges to be greatly enlarged ; and its doctrines more clearly exhibited. In short, 
Christ designed to establish a spiritual kingdom, — a Christian Church, which should 
ultimately fill the earth, and continue as long as time should last. 

3. The speedy appearance of Christ on this intended work, was 
announced to the Jewish nation by John the Baptist, about two years 
before that event actually took place. 

John was a forerunner of Christ, agreeably to an ancient custom of the eastern 
monarchs, who, when entering upon an expedition, sent messengers to announce their 
approach, and prepare for their reception. That Christ should be preceded by such 
a messenger, had long before been predicted by a prophet of God ; who had spoken of 
John, as "the voice of one crying in the wilderness, prepare ye the way of the Lord." 
The testimony which John bore to the character of his Divine Master, was the most 
honorable that can be conceived. 

4. At the age of thirty, Christ made his first appearance to John, on 
the banks of the river Jordan, where he was now baptized, by which he 
was " solemnly inaugurated in office." 

Jesus had indeed no need to be baptized as a sinner, for he was holy ; nor to 
receive an emblem of regeneration, for he needed no change of heart ; nor to be 
admitted into the Christian Church, for he was appointed its Head. But the object 
of his being baptized, was to be legally and solemnly consecrated as High Priest 



20 PERIOD I. ...LIFE OF C HRIST....A. D. 34. 

Under the law, the priests were consecrated to their office by baptism, and anointing 
with oil. Instead of the oil, he was baptized by the Holy Ghost. For the " heavens 
were opened, and the Spirit of God descended bike a dove, and lighted upon him." 

5. Being thus inducted into office, he chose twelve men as his dis- 
ciples, whom he named apostles. These he selected as the witnesses 
of all that he should do and teach ; and to become, after his death, the 
lieralds of his doctrines, and the organizers of the Christian Church. 

The Christian Church, as already observed, can scarcely be said to have been 
organized, during the life of Christ. He designed only to prepare the way. He 
abolished the Jewish Church, and introduced to the notice of his disciples such thmgs 
as were to be adopted in the Christian Church, viz : a new ministry ; the Lord's 
supper ; baptism ; and spiritual worship in every place, and at all times ; in the 
room of the carnal ordinances and burdensome rites, which were observed only at 
Jerusalem. 

6. The public ministry of Christ continued for the space of three 
years, or three years and a half, during which, he was chiefly em- 
ployed in instructing his disciples in reference to the nature of his 
kingdom ; in preaching to them and others his doctrines ; and in relieving 
the wants, and healing the infirmities, of men. 

The doctrines which Christ taught related to the nature and perfections of God ; 
to the sinfulness and miserable condition of man ; to his own character, as the Son 
of God and the promised Messiah ; to the atonement which he should accomplish 
by his death ; to justification by faith ; to repentance, and faith, and love, and 
obedience ; to a resurrection from the dead ; and to a state of future rewards and 
punishments. 

These were the great doctrines of the Christian system, — doctrines which he com- 
missioned his disciples to preach through the world ; and which the Christian 
Church was required to maintain to the end of time. 

The miracles which Christ wrought were chiefly of a benevolent kind ; but they 
had a still higher object than the relief which was effected by them. They were 
designed to prove his divine mission ; and were often appealed to, with the strong- 
est confidence, for this purpose. And well might he appeal to them ; for they were 
performed under circumstances which precluded the possibility of deception. 

They were performed at his word, and in an instant ; on persons, too, both near 
and at a distance ; they were done by him in the most public and open manner ; in 
cities ,; in villages ; in synagogues ; in the public streets ; in the highways ; in the field ; 
and in the wilderness. They were performed on Jews and Gentiles ; before Scribes 
and Pharisees, and rulers of the synagogues ; not only when he was attended by 
few persons, but when he was surrounded by multitudes ; not merely in the presence 
of his friends, but before his implacable enemies. Thus, they invited the strictest 
examination. They evinced a power which could come only from God, and bespoke 
a benevolence which could be nothing short of divine. 

Such was the authority with which he was clothed, and such was the evidence of 
his divine commission, who came to set aside the Jewish rites and ceremonies, and, 
in the place of the Jewish Church, to found a Church, which should embrace Jew 
and Gentile, bond and free ; and against the ultimate increase and glory of which, 
not even the gates of hell should be suffered to prevail. 

7. The ministry of Christ, though distinguished by unwonted zeal 
and perseverance, was attended with comparatively little success. As a 
nation, the Jews rejected him as the Messiah ; and through their in- 
strumentality, he finished his eventful life, under the tortures of cruci- 
fixion. This event occurred in the eighteenth year of Tiberius, the suc- 
cessor of Augustus Caesar. 

From the testimony of ancient historians we learn, that, about the time of Christ's 
appearing, the Jews were anxiously looking for him as the great deliverer and chief 



PERIOD I.. ..LIFE OF C HRIST....A. D. 34. 



21 



ornament of their nation. But, in the humble appearance of Jesus, the Jews saw 
nothing which corresponded to their expectations. They were looking for a tem- 
poral prince, the splendor of whose court should answer to their admiration of world- 
ly pomp, and who should make their nation the centre of universal monarchy. 
' The doctrines, too, which Christ taught were little suited to the taste of this bigot- 
ed people. Being the descendants of Abraham, and the covenant people of God, 
they imagined that they enjoyed a peculiar claim to the divine favor. This claim 
they supposed could not be forfeited, and could not be transferred to any other people 
on earth. 

These mistakes were the result of prejudice, and vain-glory. Yet they laid the 
foundation of charges against the Son of God, which, though manifestly false, issued 
in a demand, on the part of the nation, for his death. Accordingly, after having 
been declared an impostor, a blasphemer, and a usurper — after having suffered the 
most bitter reproaches and shameful indignities, — he was brought to the cross, upon 
which, under its agonies, he shortly after expired. 




Crucifixion of Christ. 



8. The death of Christ was apparently a signal triumph to his 
enemies, and as signal a defeat to all his followers. The hopes of the 
latter appear, for a short time, to have heen blasted ; not knowing the 
power of God, nor fully comprehending that it was a part of the divine 
plan that he should suffer, and afterwards be raised from the dead. 

Christ had, indeed, repeatedly foretold his resurrection to his followers ; and this 
intelligence had been communicated to the Jews at large. The former anticipated, 
though faintly, perhaps, this glorious event ; but the latter believed it not. They only 
feared that his disciples might steal his body, and pretend that he had risen from the 
dead. They therefore sealed his sepulchre, and round it stationed a guard, until 
the day should pass, on which it was said he would rise from the dead. But neither 
the precaution, nor the power of his enemies, could prevent an event, which was 
connected with the salvation of millions of the sons of men. The third day, at length, 
arrived ; the appointed hour and moment came, and God raised him from the dead. 




Christ comraissioniag his apostles. 

PERIOD II. 



THE PERIOD OF THE LABORS OF THE APOSTLES EXTENDS FROM THE DEATH 
OF CHRIST, A. D. 34, TO THE DESTRUCTION OF JERUSALEM, A. D. 70. 

1. The resurrection of Christ, (A. D. 34, in the eighteenth year 
of the reign of Tiberius Caesar, emperor of Rome,) an event clearly 
predicted in ancient prophecy, and often foretold by himself, took place 
on the third day after his crucifixion. 

The resurrection Of Jesus is an article of such importance in the system of Chris- 
tianity, that, like the key-stone in the arch of the building, it is emphatically that which 
supports the whole superstructure. " If Christ be not risen," says the apostle, "then 
is our preaching vain, and your faith is also vain ; yea, and we are found false wit- 
nesses of God." That the Messiah should rise from the dead, was an event clearly 
predicted in ancient prophecy ; and Jesus himself repeatedly foretold both the fact of 
his rising, and the day on which it should happen, not only to his disciples, but to his 
enemies also, and even rested the evidence of his divine mission upon that event. Of 
the truth and certainty of his resurrection, then, the apostles were witnesses, and they 
were every way qualified for substantiating the fact. " He was seen by them alive, 
after his cucifixion. It was not one person, but many that saw him. They saw him 
not only separately, but together ; not only by night, but by day ; not only at a dis- 
tance, but near ; not once only, but several times. They not only saw him, but 
touched him, conversed with him, ate with him, examined his person, to remove their 
doubts." (i He shewed himself alive to them after his passion by many infallible 
signs, being seen of them forty days ;" during which time, " he spake to them concern- 
ing the kingdom of God," which they were employed in setting up in the world. 

2. At the expiration of forty days from his resurrection, having 
instructed his disciples to wait at Jerusalem, for the descent of the Holy 
Spirit, and then to " go and teach all nations," he led them out as far as 
Bethany, where, while blessing them, he ascended to heaven, a cloud 
receiving him out of their sight. 



LABORS OF THE APOSTLES. 23 

3. Ten days after the ascension of Christ, and fifty from his 
crucifixion, the promise of the Holy Spirit was fulfilled. By this 
effusion, the apostles were suddenly endued with the power of speaking 
many languages, of which before they had no knowledge ; and, at the 
same time, were inspired with a zeal in their Master's cause, to which 
before they had been strangers. 

The effects produced on the minds of the apostles, on this occasion, were of an 
extraordinary kind. A flood of light seems to have broken in upon them, at once. 
Their remaining doubts and prejudices were removed; their misapprehensions 
were rectified, and their views conformed to the scope of the doctrines which had 
been taught by Christ. 

It is manifest, also, that they were endued with unwonted zeal and. fortitude. On 
several occasions, while Christ was with them, they had exhibited no small degree 
of lisflessness and timidity. At the time of his apprehension, they had all forsaken 
him, and fled. Even the intrepid Peter denied that, he knew him. But, from the 
day of Pentecost, they seem to have felt no weariness, and feared no danger. But 
perhaps the most astonishing effect of all was, that they were hereby qualified for 
speaking various languages, which they had never learned ; thus making known 
their message to men of all nations under heaven, and confirming its truth, by per- 
forming such miraculous works, as were an evident indication that God was with 
them. This was indeed in perfect onsistency with Christ's promise to them, when 
he said : " In my name shall they cast out devils ; they shall speak with new tongues; 
they shall take up serpents ; and if they drink any deadly thing, it shall not hurt 
them ; they shall lay hands on the sick, and they shall recover." 

'• What gifts, what miracles, he gave ! 

And power to kill, and power to save ! 

Furnished their tongues with wondrous words, 

Instead of shields, and spears, and swords, 

Thus armed, he sent the champions forth, 

From east to west, from north to south : 

1 Go, and assert your Savior's cause 5 

1 Go, spread the triumphs of his cross.' " Dr. Watts. 

4. A rumor of this stupendous miracle spreading abroad in the 
streets of Jerusalem, a multitude of Jews, residents and strangers, 
were soon collected to the spot. To these, Peter explained the mystery, 
by declaring it to be effected by the power of that Jesus, whom they had 
wickedly slain. The explanation and the charge, being accompanied 
to their consciences by the Spirit of God, led to the very sudden conversion 
of about three thousand souls, who were forthwith baptized. This may 
be considered as the gathering or organization of the First Christian 
Church in the world. 

An occurrence so remote from the common course of nature, we may readily sup- 
pose, would produce an astonishing sensation upon those who were witnesses of it ; 
— especially upon those, if any there were, who had taken part in the crucifixion 
of our Lord. The sudden ability of so many rude, illiterate Galileans, to speak per- 
fectly in all languages — to explain themselves with propriety and force, so as not only 
to be clearly understood, but to inform the consciences of the hearers — was a pheno- 
menon which carried with it proof of divine interposition too incontestible to admit of 
a rational doubt. Those who first observed it, spake of it to others, and the rumor 
spread abroad. Jerusalem was at this moment the resort of Jews and Jewish prose- 
lytes, dispersed throughout the various parts of the Roman empire, who had come 
to celebrate the feast. The promiscuous throng, who were collected by so strange 
a report, and had been accustomed to different languages, were therefore greatly 
astonished to hear the apostles declare, each one in his own tongue, the wonderful 
works of God. — While some expressed their surprise at this, others ascribed it to 
the effects of wine. This weak and perverse slander was, however, immediately 



24 PERIOD II... .34.. .70. 

refuted by the apostle Peter, who, standing up with the other eleven apostles, lifted 
up their voice, and said unto them : — " Ye men of Judea, and all ye that dwell at 
Jerusalem, be this known unto you, that these men are not drunken as ye suppose, 
seeing that it is but the third hour of the day* — but this is that which is spoken by the 
prophet Joel." He then quotes the words of Jehovah, in which he had promised to 
pour out his Spirit upon all flesh — attended with the most awful denunciations 
against those who should despise it ; but with a gracious promise of salvation to all 
that should call upon the name of the Lord. The illustration of this remarkable 
prophecy, and its application to what was now obvious to all their senses, paved the 
way for the apostles' drawing their attention to the great subject of his ministry, the 
death and resurrection of Jesus of Nazareth, whom they had taken, and by wicked 
hands had crucified and slain. 

The Holy Spirit gave energy to the doctrine. Like a torrent, it bore down all the 
vain imaginations, and presumptuous reasonings, by which the minds of his hearers 
were fortified ; it brought conviction to their minds ; so that, like men frantic with 
despair, they cried out, in the anguish of their hearts : " Men and brethren, what 
shall we do ?" To persons reduced to this extremity, conscious that they had been 
imbruing their hands in the blood of the Son of God, how unspeakably welcome 
must have been the words of the apostle : " Repent and be baptized every one of 
you, in the name of Jesus, for the remission of sins, and ye shall receive the Holy 
Ghost ; for the promise is to you and to your children, and to all that are afar off, 
even to as many as the Lord our God shall call." 

This divine declaration of mercy to men in the situation of these convicted Jews, 
pricked to the heart with a consciousness of their guilt, and overwhelmed with de- 
spair, must have been like life from the dead. Three thousand of them joyfully 
received the apostles' doctrine, were baptized, and on the same day were added to 
the disciples that already existed in Jerusalem.f From the manner of Peter, on this 
occasion, ministers may learn, with what point they should at least sometimes 
address the conscience; and from the distress produced in the hearts of these sinners 
may be perceived the power of the Spirit, and what is the usual method which he 
takes in bringing them to repentance. 

5. Shortly after the above miracle, the healing of a poor cripple, 
accompanied by a second discourse from Peter, led to the conversion of 
about five thousand, who, in turn, were added to the Church. 

6. This rapid increase of the followers of Christ, greatly alarm- 
ing the Priests and Sadducees, they seized the two apostles, Peter and 
John, and committed them to prison. The next day, being brought 
before the Sanhedrin, the language and conduct of Peter were so bold, 
that it was deemed impolitic to do any thing further, than to dismiss 
the apostles, with a strict injunction not to teach any more in the name 
of Jesus. 

The Sanhedrin, of which frequent mention is made, both in the Bible and in 
ecclesiastical history, was a tribunal instituted in the time of the Maccabees, and 
was composed of seventy-two members. The high priest generally sustained the 
office of president; he was assisted by two vice-presidents. The other members com- 
posing this tribunal consisted of chief priests, (or those who had previously exercised 
the high priesthood,) elders, or princes of the tribes, and scribes, or learned men. 

When this tribunal met, they took their seats in sUch a way as to form a semi- 
circle, and the president and vice-president occupied the centre. They sat either 
upon the floor, a carpet merely being spread under them, or upon cushions slightly 
elevated, with their knees bent and crossed. 

Appeals, and other weighty matters were brought before this tribunal. Among 
other questions of importance, subject to its decision, the Talmudists include the 

* Corresponding to our nine in the morning, 
t Jones's History of the Christian Church. 



LABORS OF THE APOSTLES. 25 

inquiry " Whether a person be a false prophet, or not ?" In the time of Christ, the 
power of this tribunal had been limited to the passing of condemnation — but the power 
of executing, the Romans, to whom Judea was subject, retained to themselves. John 
xviii. 31. There was one exception, it is true, during the procuratorship of Pilate, 
and only one ; who permitted the Sanhedrin themselves, in the case of Christ, to see 
the sentence, of which they had been the authors, put in execution. John xviii. 31. 
xix. 6. The stoning of Stephen, afterwards mentioned, was not done by authority 
of the Sanhedrin, but in a riot. Acts vii.* 

7. The foregoing injunction of the Sanhedrin, however, had not 
its designed effect upon the apostles ; for, instead of being intimidated, 
they all continued boldly to proclaim Christ and hirn crucified. 

8. Fired with indignation at their boldness, the enemies of reli- 
gion at length seized the whole company of the apostles, and confin- 
ed them in the common prison. From this, however, they were mira- 
culously released in the night, and, to the amazement of their enemies, 
were found in the morning in the temple, teaching the people. 

The efforts of the Jewish authorities to destroy the cause of Christianity were 
strenuous and unremitted ; but they seem to have been made to little purpose. Oppo- 
sition served only to enkindle a higher ardor in the breasts of the apostles. Stripes 
and imprisonment had no effect to subdue them. From the prison, the council, the 
scourge, they departed " rejoicing;" and daily in the temple and in every house 
they ceased not to teach and preach Jesus Christ. Nor were their labors in vain. 
Converts multiplied greatly in Jerusalem, and many were obedient to the faith. 
The spiritual edifice, in the erection of which the apostles were employed, rested on 
a foundation, which the powers of earth could not move. 

9. At this interesting period, the circumstances of the Church requir- 
ing it, the office of Deacon was instituted. 

The occasion which led to the institution of this office was a dissatisfaction, on the 
part of some Grecian converts, because their widows did not receive a competent 
supply of food, from the common stock. Hitherto, the distribution had been made 
by the apostles, or under their direction. But, finding it difficult thus to superin- 
tend the temporal concerns of the Church, the apostles relinquished these to officers 
appointed particularly for this purpose. 

10. Notwithstanding the persecuting spirit of the Jewish rulers, 
none of the followers of Christ had, as yet, been called to suffer death for 
his name. But near the end of the year 35, Stephen, a man pre- 
eminent for his piety, was furiously attacked, on an occasion of defending 
his doctrines, dragged out of the city, and stoned to death. 

Stephen, who was thus called to lead in the " noble army of martyrs," was a dea- 
con in the Church at Jerusalem. He was not less distinguished by his eloquence 
than his piety. His defence, delivered before the Sanhedrin, recorded in the seventh 
chapter of the Acts of the Apostles, is a practical illustration of the zeal and boldness 
of the primitive disciples of Christ. 

But what avail signs and wonders, the most splendid appeals of eloquence, or the 
most forcible convictions of truth, among the obdurate and incorrigible ? For, 
notwithstanding the goodness of his cause, the miracles which he had wrought to 
support it, the lustre with which he now appeared, and the eloquence which flowed 
in torrents from his lips, " they cried out with a loud voice, and stopped their ears, 
and ran upon him with one accord, and cast him out of the city, and stoned him to 
death." (Acts vii. 57 — 60.) His dying deportment evinced how eminently he was 
filled with the spirit of his divine Master, and is a pattern to all who are called to 
suffer in the same righteous cause. 

*Jahn's Archaeology. 



26 



PERIOD II.. ..34.. ..70. 




Stoning Stephen. 

11. On the death of Stephen, the storm of persecution became so 
violent, that the disciples, with many members of the Church, fled to 
other cities of Judea, and also to Samaria; but wherever they went, 
they spread the knowledge of the Gospel with great success. 

The persecution which arose at the death of Stephen continued, it is thought, 
about four years. Calamitous as it must have then appeared to the infant cause of 
the Church, it became, under the direction of its Supreme Head, the direct means of 
promoting its progress. By the dispersion of the disciples, the Gospel was published 
abroad. The preaching of Philip in the city of Samaria is particularly mentioned ; 
and such was hit; success, that, shortly afterwards, two of the apostles formed in that 
place the Second Christian Church in the world. 

12. The year 36 was marked by an event most auspicious to 
the interests of the rising cause. This was the miraculous conversion 
of Saul, the persecutor, while on a journey to Damascus, to exterminate 
such of the followers of Christ as had taken refuge in that city. 

The first mention made of Saul is at the trial of Stephen, on which occasion, 
though a young man, he was active in putting him to death. He was a native of 
Tarsus, the chief city of the province of Cilicia, and had come to Jerusalem to pursue 
his studies under Gamaliel, a celebrated doctor of the Jewish law. 

Saul having enlisted himself against Jesus and his cause, and being of an ardent 
temperament, sought opportunity to distinguish himself in putting down the advanc- 
ing interests of the despised Galilean. Having intimation that not a few of the disci- 
ples had taken refuge at Damascus, a noted city of Syria, Saul petitioned for a com- 
mission from the high priest against them. This being readily granted, he, with 
several companions, were soon on their journey, breathing out threatenings and slaugh- 
ter against the Christians. About noon, one day, they arrived in the vicinity of 
Damascus, when suddenly there appeared to him the Schekinah, or glory of the Lord, 
far more bright and dazzling than the sun in his meridian splendor, and a great light 
from heaven shone around them. Saul was sufficiently versed in Jewish learning 
to recognise this as the excellent glory, and he instantly fell to the earth as one dead. 
But how inconceivably great must have been his astonishment, to hear himself 
addressed by name, " Saul, Saul, why persecutest thou me?" And yet, if alarmed at 
the question, his surprise could not be diminished on asking, "Who art thou Lord?" 
to be told, in reply, " I am Jesus whom thou persecutest ; — it is hard for thee to kick 
against the pricks." Trembling and astonished, Saul inquired, " Lord, what wilt thou 
have me to do ?" Jesus said unto him, " Arise, and go into the city, and it shall be told 
thee what thou must do." And Saul arose from the earth, but the splendor of the 



LABORS OF THE APOSTLES. 27 

vision had overpowered his bodily eyes, so that he was led by the hand into Damas- 
cus, where he remained three days without sight or food. 



Conversion of Saul. 

It is necessary only to add, that in a few days Saul was numbered with the disci- 
ples, and began " to preach Christ in the synagogues, that he is the Son of God." 

That such a person should become a convert to the faith in the then infant state of 
the Christian Church, was eminently important for this particular reason, " that all 
the other apostles were men without education, and absolutely ignorant of letters and 
philosophy ; and yet there were those in the opposition, Jewish doctors and pagan 
philosophers, men of deep learning, whom it was essential to combat. Hence the 
importance of such an auxiliary as Saul, who, to great boldness of character, united 
an amazing force of genius, and the most thorough knowledge of the times."* 

13. The conversion of Saul, who, from this time, appears to have 
been called Paul, — the latter being his Roman name, the former his 
Grecian, — being thus accomplished, he preached for a short season 
in the city of Damascus, whence he went into Arabia ; where, having 
abode nearly three years, he returned, about A. D. 40, to Damascus. 

Concerning the manner in which Paul was employed, during his residence in Ara- 
bia, the inspired historian is silent. It is a reasonable conjecture, however, that he 
preached the Gospel in that country. His temporary absence from Judea, while the 
storm of persecution was raging, seemed a measure of prudence, since he had become 
particularly obnoxious to his unbelieving countrymen, by espousing the cause which 
they so much despised. 

14. During the absence of Paul, Tiberus, the Roman emperor, was 
strangled, or poisoned, and was succeeded by Caius Caligula, whose 
character and conduct, at length, proved to be more odious and atrocious, 
than had been those of his predecessor. 

A brief notice of the above emperors may not be unappropriate in this place, as it 
will serve to shew something of the amazing corruption of the great in those times ; 
and against what Christianity had to contend, from men " in high places," whenever 
they so far noticed it as to bring their opposition to bear against it. 

For a few of the early years of his reign, Tiberius put on the appearance of justice 
and moderation. But at length he abandoned himself to the perpetration of all 
manner of crimes. He spent whole nights in eating and drinking, and he appointed 
two of his table companions to the first posts of the empire, for no other merit, than 
that of having set up with him two days and two nights, without interruption. His 

* Lord Littleton's Observations on the Conversion and Apostleship of Paul. 



28 PERIOD II... .34.. ..70. 

libidinous indulgences were still more detestable ; and the most eminent women of 
Rome were obliged to sacrifice to him their virtue and honor. His jealousy, which 
fastened on persons of the highest distinction, induced him to condemn them to death, 
on the slightest pretences. Frequently, the whole city of Rome was filled with 
slaughter and mourning. The place of execution was a horrible scene ; dead bodies 
putrefying lay heaped on each other, while even the friends of the wretched conviGts 
were denied the satisfaction of weeping. 

Caligula was a greater monster, if possible, than Tiberius. He cast great numbers 
of old and infirm men to mid beasts, in order to free the state from such unservicea- 
ble citizens. He frequently had men racked before him, while he sat at table, ironi- 
cally pitying their misfortunes and blaming their executioner. And, as the height of 
insane cruelty, he once expressed a wish " that all the Roman people had but one 
neck, that he might dispatch them at a single blow." He claimed divine honor, and 
caused temples to be built, and sacrifices to be offered to himself as a god. He 
caused the heads of the statues of Jupiter and some other gods to be struck off, and 
his own to be put in their places. # 

15. On the return of Paul from Arabia to Damascus, the persecu- 
tion not yet having entirely ceased, the Jews took counsel to kill 
him, and with difficulty did he escape. Repairing to Jerusalem, he 
attempted to join himself to the disciples ; but they, doubting the sincerity 
of his professions, refused to receive him, until Barnabas assured them 
of his conversion, when he was welcomed with great cordiality. 

16. About the time of the death of Caligula, A. D. 41, and the 
accession of his successor Claudius, the persecution of the Christians, in 
a considerable degree, abated. " Then," according to the sacred his- 
torian, " the Churches had rest throughout all Judea, Galilee, and Samaria, 
and walking in the fear of the Lord, and in the comfort of the Holy 
Spirit, were edified and multiplied." 

It. has been usual with commentators to attribute the cessation of persecution, at 
this time, to the conversion of Paul ; but a more probable cause lies in the well estab- 
lished fact, that, at this time, the Jews were too much engaged with their own troubles, 
to attend to the " heresy of Christianity." Caligula, towards the close of his life, 
had issued an order to Petronius, the governor of Judea, to set up his statue in the 
temple at Jerusalem. This order came upon the Jews like a clap of thunder. Petro- 
nius, accordingly, marched the army under his care towards Jerusalem, upon which 
an immense multitude of Jews, men, women, and children, went forth to meet Petro- 
nius, to avert, if possible, this designed insult and calamity. Petronius humanely 
granted their request, and deferred executing his commission ; and accordingly wrote 
to the emperor, urging the importance, and even necessity, of deferring the matter, for 
fear of the scarcity that might ensue. Thus the Jews were so employed in warding 
off this terrible blow from themselves and their temples, which was their glory and 
confidence, that they had little leisure and inclination to pursue and persecute the 
Christians. Caligula died soon after, upon which the Churches had indeed rest from 
their troubles ; and doubtless many, who had been driven from their families and 
houses, returned again to Jerusalem. 

17. The Church at Jerusalem had now been planted nearly eight 
years, during which time the preaching of the Gospel had been restricted 
to Jews. But now Peter was instructed by a vision, that the Gentiles 
also were to enjoy this privilege, and was directed to open the way for 
this change, by going to Caesarea, and preaching the Gospel to a Gentile 
by the name of Cornelius. 

That the privileges of the Gospel should be extended to the Gentiles, seems scarcely, 
if at all, to have entered the minds, even of the apostles themselves. The Jewish 

*Robbins's Outlines of Modern History. 



LABORS OF THE APOSTLES. 29 

converts, as a body, still retained many of their former prejudices, which could only 
be removed by a divine interposition. On the return of Peter to Jerusalem, he was 
censured by some for having preached to a Gentile. But he so explained his con- 
duct in going to Cornelius, informing them of what God had wrought in the family 
of this man by his preaching, as to silence their scruples ; for " they held their peace, 
and glorified God, saying, then hath God also to the Gentiles granted repentance unto 
life." 

IS. The way being thus prepared to preach the Gospel to the Gen- 
tiles, Paul, who had received a commission to execute his ministry 
among them, repaired to Antioch, the metropolis of Syria, A. D. 43, 
where was soon after gathered the First Gentile Church, and where the 
followers of Christ first received the appropriate name of Christians. 

19. Although the persecution which had existed in the time of Cali- 
gula had generally ceased, there were some exceptions. For about 
this time Herod Agrippa, king of Judea, to please the Jews, put the apostle 
James, the son of Zebedee, to death ; and would have followed his death, 
by the martyrdom of Peter, had he not been miraculously delivered 
from his hand. 

This Herod Agrippa was the grandson of Herod the Great, (mentioned Matthew 
xi.) and nephew to Herod the tetrarch, who put to death John the Baptist. Herod. 
Agrippa had incurred the displeasure of Tiberius, by whose order he was put in 
chains and thrown into prison. The displeasure of Tiberius arose from a speech of 
Herod, which he made to Caius Caligula, one day, as they were riding in a chariot 
together, viz. ; " that he wished to God that Tiberius were gone, and that Caius were 
emperor in his stead." Euthychus, who drove the chariot, overheard the words, but 
concealed his knowledge of them at the moment. Sometime after, however, being 
accused by Herod, his master, of theft, he informed Tiberius of what Herod had said^ 
upon which the latter was arrested and confined for life. 

On the death of Tiberius, Caligula not only liberated his old friend, but invited. 
him to his palace, put a crown upon his head, and constituted him king of the 
tetrarchy of Philip, and bestowed on him a chain of gold, of the same weight as the 
iron one which he had worn during his imprisonment. 

Such were the circumstances, which elevated to the throne the man who murder- 
ed James, and whose efforts to bring to a similar fate the apostle Peter, are recorded 
in the 12th chapter of the Acts of the Apostles. 

Herod did not long survive this impious attempt to kill an apostle of Christ. On 
an occasion of receiving the submission of the cities of Tyre and Sidon, which had 
incurred his displeasure, he appeared in the theatre for that purpose, arrayed in the 
most gorgeous apparel. To the ambassadors he made an oration, at the close of 
which the multitude resounded from every quarter, " It is thevoice of a god, and not 
of a man." This filled his foolish heart with pride, and led him to arrogate that glory 
to himself which belonged to God. Immediately the angel of the Lord smote him 
with an irresistible, though invisible stroke. In the midst of receiving these idola- 
trous acclamations he was seized with excruciating pains : u worms bred in his putre- 
fied flesh, and devoured him alive." After suffering tortures the most tormenting for 
five days, he died, an awful instance of pride and impiety. 

20. About the year 44, a season of great scarcity prevailed ia Ju- 
dea, which seriously affected the Christian converts in that country. 
This event having been foretold to the Gentile converts at Antioch, by 
some one divinely inspired, (Acts xi. 28,) they sent relief to their breth- 
ren by the hands of Barnabas and Paul, who, when they had accom- 
plished the object of their mission, returned to Antioch. 

This famine is noticed by Josephus, Eusebius. and others. Its occurrence present- 
ed an opportunity to the believing Gentiles to give to the Church at Jerusalem a token 

3* 



30 PERIOD II.. ..34.. ..70. 

of their fervent love and affection, eminently calculated to remove from the minds of 
the Jews any remains of jealousy, which might still exist, about the admission of the 
Gentiles into the kingdom of Christ. The religion of Jesus produces kindness and 
charity between its converts, how widely soever they may be separated in name or 
nation. The above instance presents a happy illustration of the spirit which prevail- 
ed among the primitive converts of the Gospel. 

21. The following year, 45, Paul, in connection with Barnabas, both 
of whom were now solemnly recognised as apostles, by fasting and 
prayer, accompanied by the imposition of hands, (Acts xiii.) commenced 
his first apostolic journey ; and after visiting Cyprus and the provinces of 
Pamphylia, Pisidia, and Lycaonia, he returned to Antioch. 

On leaving Antioch, Paul first came to Seleucia, fifteen miles below the former 
place, whence he sailed to Cyprus, a large island of the Mediterranean, about one 
hundred miles from the coast of Syria. Having landed at Salamis, he proceeded to 
Paphos, in the western extremity of the island, where he was instrumental of convert- 
ing Sergius Paulus, the Roman proconsul, and where he struck Elymas, a sorcerer, 
blind, for attempting to turn the proconsul away from the faith. 

Leaving Paphos, he next sailed to Perga, a town in Pamphylia, not far from the 
coast of Asia Minor, whence he passed to Antioch in Pisidia. To the Gentiles in 
this place, the apostles preached with success ; but the ' unbelieving Jews exciting a 
persecution against them, they shook the dust from their feet, as a testimony against 
them, and came to Iconium. 

Iconium was then the chief city of Lycaonia, and even to this day is a considera- 
ble town, under the name of Cogni, situated at the foot of Mount Taurus. Here, 
(Acts xiv.) a great multitude both of Jews and Gentiles believed the testimony of the 
apostles. But a division arising in the city, which was likely to result in an assault 
upon them, they prudently retired to Lystra and Derbe. 

These were both cities of Lycaonia, and in both, the apostles preached the Gospel. 
In the former piece, Paul, having restored a cripple to the perfect use of his limbs, 
the inhabitants, in a moment of surprise and ecstasy, declared the apostles to be gods ; 
and were scarcely prevented from doing them divine homage. Here, also, a young 
man, by the name of Timothy, was converted, who afterwards became a minister, and 
to whom Paul addressed two of his epistles. While the apostles remained here, the 
adversaries who had persecuted them at Iconium, made their appearance, and seizing 
Paul, drew him out of the city and stoned him, leaving him, as they thought, dead. 

They had not, however, accomplished their purpose ; for while his friends stood 
round him, he rose up, and walked into the city, whence, the next day, he and Barna- 
bas departed to Derbe. Having here, also, successfully proclaimed the name of 
Jesus, they returned to Lystra, Iconium, and Antioch, establishing the converts which 
they had made to the faith. Upon this second visit, they also ordained ministers in 
every Church. Hence they passed through Pisidia and came to Pamphylia, preach- 
ing the word in Perga, and passing through Attalia, sailed for Antioch, whence they 
had set out. 

22. While Paul and Barnabas were tarrying at Antioch, some Jew- 
ish Christians coming thither, taught, that circumcision and obedi- 
ence to the laws of Moses were essential to salvation. A controversy 
on this subject, at length, arising in the Church, Paul and Barnbas were 
dispatched to Jerusalem, (Acts xv.) to refer the points in dispute to the 
decision of the apostles and elders. Accordingly, a council of the 
Church was at this time held, (A. D. 49,) by which it was unanimously 
decided, that neither circumcision, nor the observance of the law of 
Moses, could be of any avail in respect to salvation, but only the atone- 
ment of Christ. With this decision, the apostles returned to Antioch, 
and were happy in healing a division, which was likely to endanger the 
peace of the Church. 



LABORS OF THE APOSTLES. 31 

23. The above controversy having been thus amicably settled, Paul 
commenced his second journey, A. D. 50. In this journey, he went 
through Syria, Cilicia, Derbe, and Lystra; through Phrygia, Gala- 
tia, Mysia, and Troas. Thence sailing to Samothracia, he passed 
Neapolis, Philippi, Amphipolis, Thessalonica, and Berea, to Athens. 
Thence, the following year, to Corinth, A. D. 51, where he resided a 
year and a half. From Corinth, he departed to Cenchrea ; whence, 
embarking for Syria, he touched at Ephesus and landed at Caesarea. 
Thence, he went to Jerusalem for the fourth time since his conversion, 
and again returned to Antioch. 

In this journey, Paul, having differed in opinion from Barnabas, as to the expedi- 
ency of taking Mark as an assistant, separated from the former, and was accompani- 
ed only by Silas. On his arrival at Lystra, (Acts xvi.) finding Timothy, his former 
convert, commended for his gifts and zeal, he chose him as an associate in the work 
of the mini stry, to which office he was now solemnly separated. 

The apostle's stay at Phrygia and Galatia was short. Passing Mysia, he next 
came to Troas, where he was joined by Luke, the writer of the Acts of the Apostles. 
At Troas. Paul had a vision in the night. There stood beside him a man of Mace- 
donia, and besought him, saying, " Come over into Macedonia and help us." Inter- 
preting this as a divine call to preach the Gospel in Greece, he loosed from Troas, 
with his companions, and sailed for Samothracia, an island in those seas ; passing 
which, however, he came to Neapolis, a sea-port of Macedonia, and immediately 
proceeded to Philippi. 

Philippi was the chief city of that part of Macedonia. Few Jews, it appears, 
were resident here, since we find no mention made of any synagogue in the city. 
Here Paul was instrumental in converting Lydia and her household, and in ejecting 
an evil spirit, which bad taken possession of a damsel, who was employed by certain 
persons as a fortune-teller for the sake of gain. For this act, Paul and Silas, 
besides being treated with other marks of severity, were cast into prison, and 
secured in the stocks. (Acts xvi. 23.) 

The consolations of the Gospel were not wanting to the apostles in this season of 
distress. They could pray, and even sing, in their dungeon, and that, too, at the 
hour of midnight. Nor were their prayers unanswered ; for while they were in the 
midst of their devotions, God caused an earthquake to occur, by which their fetters 
fell from their feet, and their prison doors were opened. 

To add to their joy, the hard-hearted jailer fell before them convicted, humbled, 
and repentant ; and, to complete their triumph, the apostles received an apology 
from the magistrates in the morning, accompanied, however, by a request that they 
would depart out of the place. It may be added that the seed sown by the apostles 
in this city afterwards sprang up, and a Church was gathered, which was highly 
distinguished for its order, peace, and affection. 

Leaving Philippi, as requested, the apostle proceeded through Amphipolis and 
Apollonia, to Thessalonica. (Acts xvii. 1.) This was now the metropolis of all the 
countries comprehended in the Roman province of Macedonia. It was the residence 
both of the proconsul and quaestor, so that, being the seat of government, it was con- 
stantly filled with strangers. The success of the apostles among the Thessa- 
lonians may be gathered from his first epistle, which he wrote not long after to this 
Church, in which he reflects, with the highest emotions of joy, upon the cordiality 
with which the Gospel had been received by them. 

Paul and Silas, great as had been their success, were at length driven from Thessa- 
lonica, in consequence of a persecution, raised by the envious and unbelieving 
Jews ; upon which they came to Berea. 

To the honor of the Bereans, it is recorded, that they received the doctrines of the 
Gospel with the utmost readiness of mind, and daily searched the Scriptures, whether 
the things declared by the apostles were so, or not. Intimation having reached Thessa- 
lonica, that Paul was preaching with great success at Berea, his enemies there followed 
him to Berea, from which he now departed to Athens. (Acts xvii. 5.) 

Although the political splendor of Athens, when Paul visited it, had passed its zenith,. 



32 PERIOD II.. ..34. ...70. 

it was still as famous for learning as it had ever been. It was full of philosophers, 
rhetoricians, orators, painters, poets, and statuaries ; it was full of temples, and altars, 
and statues, and historical monuments. But, with all the advantages arising from a 
refined taste and a highly cultivated literature, the Athenians were, in a spiritual view, 
in a condition the most deplorable, since they were ignorant of the true God. 




Paul preaching at Athens. 



Early discovering their ignorance as to this cardinal doctrine, the apostle aimed to 
enlighten their minds on the subject. But no sooner did he attempt to direct them to 
the Creator of all things, than he was brought before the court of Areopagus, on a 
charge of being a setter forth of strange gods. His defence, though an admirable 
specimen of reasoning, (Acts xvii. ) failed to convince the proud philosophers of 
Athens. Dionysius, however, one of the Areopagite judges, and Damaris, a woman 
of some note, became his converts. These, with a few others, consorted with Paul 
during his stay, and were the beginning of a Church in that city, which, at a later 
period, became numerous and respectable. 

From Athens, the apostle proceeded to Corinth. This city was situated on a narrow 
neck of land, which joined the Peloponnesus to Greece ; in consequence of which, 
it commanded the commerce of both Asia and Europe. It was nearly as famous for 
learning and the arts as Athens itself. In luxury and profligacy, it even exceeded. 

The success of the apostle at Corinth was so small, that he was about to take a speedy 
departure from it ; but in a vision, he was directed to prolong his stay. Thus encou- 
raged, he continued there a year and six months, during which, he gathered a nume- 
rous Church, enriched with a plenitude of spiritual gifts. While here, he wrote 
his First Epistle to the Thessalonians, which is generally thought to have been the 
first written of all his fourteen Epistles. By some, however, it is thought that he had 
previously written his Epistle to the Galatians, and that he did it at Antioch, before 
he left that city to take his present journey into Greece. 

During the period the apostle continued at Corinth, it seems probable that he 
made an excursion from that city into Achaia. While in this latter region, his ene- 
mies forming a conspiracy, seized him, and dragged him before Gallio, the deputy 
of Achaia. The deputy, however, had no dispositon to listen to the charge, and 
therefore drove his accusers from the judgment-seat. (Acts xviii. 12.) 

Returning to Corinth, he continued there sometime longer ; but, at length, sailed 
for the port of Cenchrea, whence the vessel proceeded to Ephesus. Quitting this city, 
with a promise to return to them when the Lord should permit him, he landed at 
Caesarea ; whence he proceeded to Jerusalem to perform a vow, after the form of a 
Nazarite, (Intro. Sec. 11,) which he had made at Cenchrea; which, having accom- 
plished, he once more came to Antioch. 

24. During the year 51, while Paul was on his second journey, the 
emperor Claudius was poisoned by his wife, for the purpose of placing 
Nero, her son by a former husband, on the throne. 



LABORS OF THE APOSTLES. 33 

The education of Nero had been committed to Seneca, the philosopher ; and at the 
commencement of his reign, he acted in some respects not unworthily of the wise 
maxims which he had received from his preceptor. But his natural depravity and 
ferocity soon broke forth, and he surpassed all his predecessors in every species of 
profligacy. During a part of his reign, Christians suffered a most dreadful perse- 
cution, as will be seen in a future page. 

25. Having spent a short season with his friends at Antioch, Paul 
again took leave of them, A. D. 53, and commenced his third jour- 
ney, (Acts xviii. 25,) in which he visited Galatia, Phrygia, and 
Ephesus, at which last place, having resided for three years, (till 56,) he 
proceeded thence by Troas to Macedonia. In the year 57, he journeyed 
through Greece to Corinth, and returned through Macedonia, Philippi, 
Troas, and Assos. Thence sailing by Mitylene, Chios, and Samos, he 
touched at Trogyllium, Miletus, Coos, Rhodes, Patara, Tyre, and 
Ptolemais, and landing at Csesarea, proceeded to Jerusalem for the fifth 
time since his conversion, A. D. 58. 

Little is recorded of the apostle during his journey through Galatia and Phrygia, 
until he came to Ephesus. This was at that time the metropolis of the province of 
Asia, and an exceedingly populous city. It was famous for an immense temple dedi- 
cated to the goddess Diana. 

This edifice was four hundred and twenty-five feet long ; two hundred and twenty 
broad ; supported by one hundred and twenty-seven stately pillars, each of which was 
sixty feet high, the work of a king who erected them as a token of his piety and magnifi- 
cence. The entire structure was two hundred and twenty years in building, and was 
ranked among the seven wonders of the world. It had been twice destroyed by fire pre- 
viously to its present enlarged and improved state ; the first time, on the day that Socra- 
tes was poisoned, and the second time, on the night in which Alexander the Great was 
born. In this latter instance, it was set on fire by one Erostratus, who, being condemned 
to death for the crime, confessed that he had destroyed this exquisite structure, solely 
••' that he might be remembered in future ages.'' 

The temple was. however, again rebuilt and most magnificently adorned by the 
Ephesians. When Paul visited the city, it was in all its glory ; and was the resort of 
multitudes, some of whom came to worship the goddess, and others to learn the arts of 
sorcercy and magic, and for other purposes. 

It should be added concerning Ephesus, that, at this time, Satan seems to have erect- 
ed in that city his very throne of idolatry, superstition, and magic ; and to have reigned 
over the minds of his deluded subjects with uncontrolled sway. Happy was it that the 
apostle now visited the place, to invade this empire of darknesss, and to storm the strong 
holds of wickedness it contained. Here, for the space of three years, the apostle con- 
tinued to labor with his characteristic zeal and fidelity. Signal success attended his 
preaching ; for " God wrought special miracles by his hands," and " fear fell on them, 
and the name of the Lord Jesus was magnified." Such was the power of divine truth 
upon many who had been engaged in the devices of exorcism, conjuration, and magic, 
that they brought their books, in which were prescribed the various forms of incanta- 
tion, and in the presence of the people committed them to the flames. The esti- 
mated value of the books consumed, was fifty thousand pieces of silver, exceeding 
three hundred and thirty thousand dollars. 

Notwithstanding the success of Paul's ministry in Ephesus, he found many powerful 
adversaries in that city. Many of the inhabitants derived considerable wealth by 
manufacturing miniature representations of the temple of Diana, and of the image 
of that goddess, which was said to have fallen down from Jupiter. To these the 
apostle was particularly obnoxious ; and fearing lest his preaching would ruin their 
trade, they made an assault upon his companions, whom they would probably 
have murdered, had not the authorities rescued them from their hands. 

Having been thus signally blessed in his labors, not only in respect to collecting a 
Church and ordaining its proper officers in Ephesus, but in communicating the Gospel 
to manv parts of Asia by means of strangers, who, while visiting the citv, had been 

5 



34 PERIOD II.. ..34.. ..70. 

converted by his ministry, Paul departed ; and, after spending three months in Greece, 
he rapidly journeyed towards Jerusalem by the route already mentioned, where he 
arrived, A. D. 58. (Acts xxi. 15.) 

26. Soon after the arrival of the apostle at Jerusalem, his life was 
greatly endangered by a party of Jews, who found him in the tem- 
ple with several Greeks, purifying themselves according to the Jewish 
law. He was, however, rescued at this time, and from a further plot 
against him, by Lysias, the commander of the Roman garrison ; who, at 
length, for the safety of the apostle, found it necessary to send him to 
Felix, at that time governor of Cossarea. 

The hatred of the Jews to Paul arose from his having taught the Gentiles, in the coun- 
tries in which he had preached, that it was not necessary for them to practise circum- 
cision, nor to observe the Jewish customs. The apostle had indeed thus instructed the 
Gentiles, although he permitted the Jews to follow their own inclination on this subject, 
and did himself, from respect to their prejudices, conform to the Mosaic rites. The JeAVS, 
however, were not contented, so long as Paul did not teach the Gentiles, that these rites 
were essential to salvation. 

To prove to the Jews his willingness to respect their prejudices, he went into the 
temple with several Greeks, to purify himself with them, according to the law. The 
presence of Greeks in the temple, being Gentiles, was supposed by the Jews to pollute 
it ; hence, they came upon Paul, who would probably have fallen a victim to their 
blind zeal, had not Lysias interposed, and taken him into his own custody. 

On the succeeding day, the apostle was brought before the Jewish Sanhedrin, with a 
view of having his conduct investigated by that great national council. (Acts. xxii. 30.) 
But a contention arising among its members, who were partly Pharisees, and partly 
Sadducees, Lysias deemed it prudent to withdraw Paul, and bring him into the castle. 

The life of Paul, however, was now in still greater danger, by reason of a conspiracy 
formed by a company of forty Jews, who had bound themselves by an oath, not to eat 
or drink, till they had killed him. The plot, however, coming to the knowledge of 
Lysias, he sent Paul to Felix at Csesarea, under an escort of two hundred soldiers, as 
many spearmen, and seventy horsemen, with a letter explanatory of the whole affair. 

27. Felix thus having jurisdiction of the case, gave it a partial 
hearing, but dismissed it with a promise of a further investigation at 
another time. (Acts xxiv.) Being succeeded, however, in the govern- 
ment by Porcius Festus, Paul, who had been retained a prisoner, was 
at length summoned to trial by the governor ; but waiting for a decision, 
he took advantage of his privilege as a Roman citizen, and appealed to 
Csssar's judgment-seat. (Acts xxvi.) 

During Paul's detention at Caesarea, Felix and his pretended wife Drusilla, having a 
curiosity to hear him on the subject of his religion, called him before them. The topics 
upon which the apostle insisted, were admirably adapted to the case of his distinguish- 
ed auditors, living as they did in an adulterous connection. So exact was the portrait 
which Paul drew of the governor, and so faithful was conscience to apply the apostle's 
discourse, that Felix trembled. He dismissed the apostle, saying to him, " Go thy 
way for this time, when I have a convenient season I will call for thee." The gover- 
nor did indeed again send for him, and communed with him often, but it Avas under a 
hope of obtaining from his prisoner a sum of money to purchase his release. 

Not less bold and interesting was the apostle, on a subsequent occasion of addressing 
Festus and Agrippa. In this latter instance, he gave a succinct account of his birth, 
education, and miraculous conversion. Kindling, as he proceeded, into an ardor for 
which the apostle was peculiar, Festus, in the midst of his defence, interrupted him 
and pronounced him, " mad." Courteously denying the charge, the apostle appealed to 
Agrippa for the truth of what he spake. This appeal forced from the king an acknow- 
ledgment, that he was almost persuaded to become a Christian. Happy for him, had 
his persuasion, at this time, been complete. 



LABORS OP THE APOSTLES. 



35 



28. Paul, having appealed to Ccesar, was accordingly sent to Rome, 
under the charge of one Julius, a centurion. (Acts xxvii.) Leav- 
ing Caesarea, A. D. 60, they touched at Sidon, sailed north of Cyprus 
and touched at Myra, thence by Cnidus and Salmone, to Fair Havens. 
The ship was driven by Clauda, and wrecked near Melita, now Malta, 
where they wintered. (Acts xxviii.) Thence, A. D. 61, they sailed to 
Syracuse, Rhegium, and Puteoli, whence, proceeding by land to Appii 
Forum and the Three Taverns, they came to Rome. 

The voyage of Paul to Rome was attended by various trials and dangers. Having 
touched at Sidon and Myra, after leaving Caesarea, with much difficulty they reached 
Fair Havens, a port in the island of Crete, now Candia. Hence embarking contrary 
to the advice of Paul, the vessel was shortly after overtaken by a violent storm, by 
which, fourteen days after, they were wrecked on the island of Melita ; but the whole 
crew, consisting of two hundred, and seventy-six souls, by the special care of Providence, 
was ultimately brought safe to land. 




Shipwreck of Paul. 

On this island Paul and his companions continued three months, being treated with 
much kindness by the inhabitants, though called barbarians. Here Paul wrought seve- 
ral miracles. 

Sailing from Melita, the apostle proceeded to Syracuse, in Sicily ; thence to Rhegi- 
um, and next to Puteoli, near to the city of Naples. From the latter place to Rome, 
his journey was about one hundred miles by land. At Appii Forum, and the 
Three Taverns, the former of which was distant from Rome fifty, and the latter thirty 
miles, several disciples came to meet him. The sight of these seemed to refresh his 
spirit, and, taking courage, he at length reached the imperial city, A. D. 61, in the 
seventh year of the emperor Nero. 

29. At Rome Paul was held a prisoner for two years, but he was 
permitted to live in his own hired house, attended by a soldier, who 
guarded him by means of a long chain fastened to his right, and to the 
soldier's left arm. Although we have no authentic particulars of his 
trial and release, it seems probable that he was set at liberty, at the 
expiration of the above mentioned period. 

During the two years of his imprisonment, the apostle wrote his Epistle to the Ephe- 
sians, to the Colossians, to the Philippians, and the short letter to Philemon ; and it is 
thought that, soon after his release, he composed his Epistle to the Hebrews. At Rome 
he was attended by several disciples, among whom were Tychicus, Onesimus. Mark, 
Demas, Aristarchus, Luke, and others. 

30. The remaining history of the apostle is, in a measure, un- 
certain. From intimations in his epistles it seems probable, that after 



36 PERIOD II.. ..34. ...70. 

his release, A. D. 63, be visited Crete, Colosse, and Ephesus, whence he 
went into Macedonia, calling at Troas. In Macedonia, he visited the 
Church at Philippi, from which he proceeded to Nicopolis, a city of 
Epirus, where he spent the winter. From this place it is conjectured 
he visited Miletus in Crete, taking Corinth in his way. Thence he 
proceeded to Rome, about A. D. 65, where he suffered martyrdom. 

31. Before the arrival of Paul at Rome, the first of the ten perse- 
cutions against the Christians had been commenced by Nero, A. D. 64, 
upon pretence, that they had set fire to the city, by which a great part 
of it was laid in ashes — a crime chargeable upon the emperor himself. 

Nero caused the city to be set on fire, that it might exhibit the representation of the 
burning cf Troy. "While the city was in flames, he went up into the tower of Moece- 
nas, played upon his harp, and declared, " that he wished the ruin of all things before 
his death." Among the noble buildings burned was the circus, or a place appropriat- 
ed to horseraces. It was half a mile in length, of an oval form, with rows of seats 
rising above each other, and capable of receiving, with ease, upwards of one hundred 
thousand spectators. The conflagration lasted nine days. To avert from himself the 
public odium of this crime, he charged it upon the Christians, whom he now indiscri- 
minately put to death by various means of exquisite cruelty. 

Some were covered with the skins of wild beasts, and torn by dogs ; others were 
crucified ; and others still, being covered with wax and other combustibles, with a 
sharp stake put under their chins to make them continue upright the longer, were set 
on fire, that they might give light in the night to the spectators. Nero offered his gar- 
dens for the spectacle, which was accompanied by a horserace, at which the emperor 
was present in the attire of a charioteer. 

Many thousands are supposed thus to have perished in Rome. Nor was the perse- 
cution confined to the city, but is supposed to have spread through the empire, and to 
have extended into Spain. 

Among the victims of Nero's cruelty was Paul, and probably Peter. The last view 
which we have of this latter apostle in the Scriptures, presents him at Antioch, about 
A. D. 50. After this, he preached the Gospel in Pontus, G-alatia, Cappadocia, Asia, 
and Bythinia. It is supposed that he came to Rome about the year 63. Thence, 
a little before his martyrdom, he wrote his two epistles. Tradition records that he 
suffered at the same time with Paul, and was crucified with his head downward, a 
kind of death which he himself desired, most probably from an unfeigned humility, 
that he might not die in the same manner as his Lord had done. 




Crucifixion of Peter. 



Concerning the labors of the other apostles, and of others who were engaged in 
spreading the Gospel in these primitive times, scarcely any thing is recorded, upon 



LABORS OF THE APOSTLES. 37 

which with safety we may depend. It cannot be supposed, however, that they remain- 
ed silent and inactive ; nor that they did not meet with a share of that success, whicli 
attended their colleagues. 

The apostles and evangelists, as we learn from the Scriptures and historical fragments, 
were early spread abroad among the distant nations ; and even before the destruction 
of Jerusalem, the Gospel had been preached to multitudes in several parts of the known 
world. Within thirty years from the death of Christ, says Dr. Paley, the institution 
had spread itself through Judea, Galilee, and Samaria, almost all the numerous dis- 
tricts of the Lesser Asia, through Greece and the islands of the iEgean Sea, the sea- 
coast of Africa, and had extended itself to Rome, and into Italy. At Antioch in Syria, 
at Joppa, Ephesus, Corinth, Thessalonica, Berea, Iconium, Derbe, Antioch in Pisidia, 
at Lydda. Saron, the number of converts are spoken of as numerous. Converts are 
also mentioned at Tyre, Coesarea, Troas, Athens, Philippi, Lystra, Damascus. The 
First Epistle of Peter accosts the Christians dispersed throughout Pontus, Galatia, 
Cappadocia, Asia, and Bylhinia. In still more distant fields the other apostles labor- 
ed : and though we have no certain accounts of their success, it is reasonable to con- 
clude that wherever they erected their standard, multitudes were gathered together, so 
that almost the whole world was at this early period, in a measure, made acquainted 
with the knowledge of Christ and him crucified. 

32. In the year 68, Nero (who had succeeded the emperor Claudius, 
A. D. 51,) put an end to his infamous life, upon which the persecution 
ceased. To Nero succeeded Galba, who, after a reign of seven months, 
was succeeded by Otho, who enjoyed the imperial crown but three months, 
being slain by the profligate Vitellius. He, in turn, was assassinated 
before he had completed the first year of his reign, giving place to 
Vespasian, a distinguished general, who was declared emperor, by the 
unanimous consent of the senate and army. During his reign, the 
destruction of Jerusalem was effected under command of his . son Titus, 
as will be noticed in the following period. 

DISTINGUISHED CHARACTERS IN PERIOD II. 

1 — 11. The apostles Pete?', Andrew, James, John, Philip, Bartholo- 
mew, Mattheiu, Thomas, James the Less, Simon the Canaanite, and Jude. 

12. Stephen, a deacon of the Church at Jerusalem, and the first martyr. 

13. Paul, the great apostle to the Gentiles. 

14. Luke, a physician, the companion of Paul, and the writer of the 
third Gospel, and the Acts of the Apostles. 

15. Mark, an evangelist, the writer of the Gospel which bears his name. 

16. Philip, a deacon of the Church at Jerusalem, distinguished for 
converting the eunuch of Candace, queen of Ethiopia. 

17. Barnabas, an evangelist, the companion and fellow laborer of Paul. 

18. Timothy, also an evangelist, a disciple of Paul, to whom this 
apostle addressed two of his epistles. 

1 . Peter, who was chief of the apostles, was the son of John, of the city of Bethsai- 
da in Galilee. He was one of the three apostles who were present at the transfigura- 
tion, and it was to him, particularly, that the Savior commended the care of his sheep. 
When Jesus was betrayed, Peter displayed great courage ; but, when he saw that his 
Master was detained as a malefactor, his courage failed him, and he denied him. But 
after the ascension of Christ, Peter evinced great boldness in the cause of the Gospel. 
By his preaching about three thousand souls were converted on a single occasion, and 
a little after five thousand. (Sec. 4 and 5.) When imprisoned by Herod Agrippa, 
(Sec. 19,) he was set at liberty by an angel, and sent forth to preach the Gospel out of 
Judea. Under the persecution of Nero, Peter, who is supposed to have preached the 
Gospel in Pontus, Galatia, <5cc, came to Rome, A. D. 63, where, some time after, he was 
put to death, by being crucified with his head downward. (Sec. 31.) 



38 PERIOD II.. ..34.. .70. 

2. Andrew, a fisherman of Galilee, was the brother of Peter. After our blessed Lord 
had ascended, and the Holy Ghost had descended upon the apostles, he departed, it is 
said, to preach the Gospel to the Scythians ; and on his journey to their country, preach- 
ed in Cappadocia, Galatia, Bithynia, and along the Euxine Sea, winning many souls 
notwithstanding the savageness of the people. At Sinope, where he met Peter, the 
inhabitants of the city, being Jews for the greater part, did what they could to oppose the 
apostle's doctrine. Afterwards, he travelled through many provinces, till he came to 
Byzantium, (now Constantinople,) where he founded a Church, and ordained Stachys 
(whom Paul calls his beloved Stachys) bishop of that city. He then took his journey 
through Thrace, Macedonia, Thessaly, Achaia, and, as some affirm, Ephesus ; and, 
having planted the Gospel in many places, came to Patrae, a city of Achaia, where 
he sealed his testimony with his blood. He was fastened upon the cross with ropes, 
that he might be longer dying, the cross being two beams like the letter X. From 
this cross, after he was fastened to it, he preached to the people, it is said, for the space 
of two days ; and by his admirable patience converted many to the faith. 

3. James, called the Great, was the son of Zebedee and brother of John. He was 
by birth a Galilean, and by occupation a fisherman. With Peter and John, he was a 
spectator of our Savior's transfiguration upon the mount, and was with him in the 
garden, at the time of his agony. This apostle preached to his countrymen the Jews. 
Herod Agrippa, grandson to Herod the Great, caused a great number of Christians to 
be imprisoned, and amongst the rest this apostle. A short time after, sentence of 
death was passed upon him, and he was slain with the sword. As for the tyrant, 
divine justice overtook him ; he was eaten of worms until he died. (See Acts xii. 23.) 

4. John was the brother of James, and pursued the same profession. From his 
respect and attention to Jesus, he seems to have been his favorite disciple. He 
preached the Gospel in Asia, and penetrated as far as Parthia. At length, he fixed his 
residence at Ephesus. During the persecution of Domitian, (Period III. Sec. 3,) he 
was dragged to Rome, and thrown into a caldron of boiling oil, from which he received 
no injury. He was afterwards banished to Patmos, at which place he wrote his 
Apocalypse. In the reign of Nerva, he returned to Ephesus, where he wrote his 
Gospel, A. D. 97 or 98, the design of which was to refute the errors of Cerinthus and 
Ebion, who maintained that our Savior was a mere man. He wrote, besides, three 
epistles. He died at Ephesus, in the reign of Trajan, about A. D. 100, having attained 
to the great age of nearly one hundred years. 

5. Philip was born at Bethsaida. Our Savior, when in Galilee, called Philip to 
follow him. Happy in having found the Messiah, Philip sought for Nathaniel, to 
whom he imparted the glad tidings. And, reader ! if you know the truth as it is in 
Jesus, you should also try to lead your friends to a knowledge of the same. When 
this apostle came to have his portion set apart, where he should preach the Gospel, 
part of the Upper Asia, it is said, fell to his lot, and some affirm that he preached in 
Scythia. Having for many years carried on this great work, he came to Hierapolis, 
a city in Phrygia, where the people worshipped a serpent by the name of Jupiter 
Ammon. There, it is related, he preached the Gospel, and many of the idolaters 
became ashamed of the god they had worshipped, and were converted to the Christian 
faith. Satan, perceiving his kingdom falling, raised a persecution, and the apostle was 
carried to prison, scourged, and there hanged by the neck to a pillar. 

6. Bartholomew. — The ancients suppose that Bartholomew was the same person as 
Nathaniel, that " Israelite indeed." He. preached the Gospel to the Jews and Gentiles, 
accompanying Philip for the most part ; and went, it is said, to hither India, by which 
some understand Arabia Felix. When Ponteanus, a philosopher, but a Christian, 
went there many years after, he found Matthew's Gospel written in Hebrew, which was 
reported to be the Gospel Bartholomew left behind him, when he planted the Gospel 
there. It has been said, that at Hierapolis, a city in Phrygia, he would probably have 
suffered with Philip, had not an earthquake overawed his executioners, for he was at 
the same time bound to a cross ; but when they saw that divine vengeance was ready 
to overtake them, they set him at liberty. From thence he travelled to Lycaonia, and 
thence departed to Albanopolis, in Armenia the Great, a place much given to idola- 
trous worship. The governor of the city caused him to be apprehended. His sentence 
was crucifixion ; and when the day of execution came, he went cheerfully to death, 
exhorting his disciples to keep steadfast in the faith and doctrine tha.t they had received, 



LABORS OF THE APOSTLES. 39 

which was able to make them wise unto salvation. Several affirm that he was cruci- 
fied with his head downwards. 

7. Matthew, called Levi, was born at Nazareth. He was a publican, or tax-gatherer. 
He preached in Judea for several years, and at his departure wrote his Gospel. Some 
think that he went into Parthia, and having planted Christianity there, then travelled 
into Asiatic Ethiopia, where, by his preaching and working miracles, he converted 
many to the Christian faith. Having continued some time with them, it is said that he 
went into a country of cannibals, constituting Plato, one of his followers, bishop of 
Myremena. "We find, in an ancient author, that he suffered martyrdom at Naddabar, 
a city of Ethiopia. 

8. Thomas. — This apostle had two names, Thomas and Didymus. The province 
assigned him, Origen informs us, was Parthia ; and Sophronius says, that he preached 
the Gospel to the Persians, Medes, Carrnanians, Hyrcanians, Bactrians, and other peo- 
ple. It is recorded by an ancient writer, (but it does not seem at all probable,) that in 
Persia he met the three wise men who came to present their offerings to our Savior 
at his birth ; and that after he had baptized them, he took them with him as his fellow- 
la borers in the Gospel. He probably then went to Asiatic Ethiopia, and at last to the 
East Indies, and preached the Gospel so far as Pabrobane, (either Ceylon or Sumatra.) 
The tradition of the natives is, that Thomas came first to Socotra, an island in the 
Arabian Sea, and thence departed to Cranganor, and, having planted the Gospel then, 
went to the kingdom of Coromandere, preaching in many towns and villages, and a\ 
last came to Meliapour, the chief city. There, after having converted many to the 
faith, he was about to found a Church for worship ; but being forbidden by Sagamo, a 
prince of that country, it ceased for some time ; afterwards, the apostle having converted 
the prince and a great part of his nobility, it was built. This so enraged the Brahmans, 
that they sought to destroy the apostle ; and one day, when he was preaching in a 
solitary place, one of them stabbed him with a spear. 

9. James the Less was the brother of Simon and Jude, and on account of the great virtues 
of his character, received the surname of Just . He was first appointed the bishop of 
Jerusalem, and, for his firmness, he was called by Paul one of the pillars of the Church. 
He was put to death by a blow of a fuller's club, under Annanias the high priest, 
A. D. 62. His epistle to the dispersed Hebrew converts are preserved among the 
canonical books of the New Testament. 

10. Simon, according to some, preached the Gospel in Egypt, Lydia, and Mauritania, 
and at last suffered martyrdom in Persia. 

11. Jude, who was the author of an epistle, is sometimes called Thaddeus, Lebbeus, 
or the Zealous. He is said to have preached the Gospel in Lydia, Mesopotamia, 
Syria, Idumea, and Arabia, and suffered martyrdom at Berytus, about A. D. 80. 

12.' Stephen. See Sec. 10. 

13. Paul. See Sec. 12, and onwards. 

14. Luke was a physician of Antioch, and was converted by Paul, of whom he after- 
wards became the faithful associate. Besides his Gospel, which he composed in very 
pure language, he wrote the Acts of the Apostles. He lived, according to Jerome, to 
his 83d year. 

15. Mark was the disciple of Peter, by whose directions he is supposed to have 
written frs Gospel, for the use of the Roman Christians, A. D. 72. Some imagine 
that he is the person to whose mother's house Peter, when released from prison by an 
angel, went. The foundation of the Church of Alexandria is attributed to him. 

16. Philip. — Of this evangelist, little more is recorded, than what has been related 
above. 

17. Barnabas was a Levite, born at Cyprus. On his conversion, he sold his estate, 
and delivered his money to the apostles, and was afterwards sent to Antioch to confirm 
the disciples. He preached the Gospel in company with Paul, and afterwards passed 
with Mark into Cyprus, where he was stoned to death by the Jews. 

18. Timothy, who was the disciple of Paul, was a native of Lystra, in Laconia, and 
the son of a pagan by a Jewish woman. He afterwards labored with Paul in the 
propagation of the Christian faith, and was made by him first bishop of Ephesus. It 
is supposed that he was stoned to death, A. D. 97, for opposing the celebration of an 
impious fe rival in honor of Diana. 







Tortures of the Primitive Chi 



PERIOD III 



THE PERIOD OF PERSECUTION EXTENDS FROM THE DESTRUCTION OF JERUSA- 
LEM, A. D. 70, TO THE REIGN OF CONSTANTINE, A. D. 306. 



1. The accession of Vespasian to the imperial dignity, A. D. 70, was 
an event singularly auspicious to the Roman empire, as it was connected 
with the restoration of peace and tranquillity to its distracted millions ; 
and equally joyful to the Church, as, during his reign, she enjoyed a 
respite from the calamities of persecution. 

2. The event which most signalized the reign of Vespasian, was the 
utter destruction of the city of Jerusalem by his son Titus, A. D. 70, 
according to the predictions of Christ, (Matt, xxiii.) ; in consequence of 
which, the Jewish Church and state were dissolved. Before this event, 
it is worthy of special notice, the followers of Christ had left the city, 
having been previously warned of its approach ; nor is it recorded, that 
a single Christian suffered during this revolution. 

As the destruction of Jerusalem contributed in various ways to the success of the 
Gospel, we shall here give a brief account of the causes which preceded, and of the 
circumstances which attended, this revolution, the most awful in all the religious 
dispensations of God. 

From the time of Herod Agrippa, whose death has already been noticed, (Period II. 
Sec. 19,) Judea had been the theatre of many cruelties, rapines, and oppressions, aris- 
ing from contentions between the Jewish priests, the robberies of numerous bands of 
banditti, which infested the country ; but, more than all, from the rapacious and flagi- 
tious conduct of the Roman governors. 

The last of these governors, was Gessius Floras, whom Josephus represents as a mon- 



PERSECUTION. 41 

ster in wickedness and cruelty, and whom the Jews regarded rather as a bloody execu- 
tioner, sent to torture, than, as a magistrate, to govern them. 

During the government of Felix, his predecessor, a dispute arising between the Jews 
and Syrians, about the city of Cresarea, their respective claims were referred to the 
Emperor Nero, at Rome. The decision being in favor of the Syrians, the Jews imme- 
diately took arms to avenge their cause. Florus, regarding the growing insurrection 
with inhuman pleasure, took only inefficient measures to quell it. 

In this state of things, Nero gave orders to Vespasian to march into Judea with a 
powerful army. Accordingly, accompanied by his son Titus, at the head of sixty thou- 
sand well disciplined troops, he passed into Galilee, the conquest of which country was 
not long after achieved. 

While Vespasian was thus spreading the victories of the Roman arms, and was 
preparing more effectually to curb the still unbroken spirit of the Jews, intelligence 
arrived successively of the deaths of Nero, Galba, Otho. and Vitellius, and of his own 
election to the throne. Departing, therefore, for Rome, he left the best of his troops 
with his son, ordering him to besiege Jerusalem, and utterly to destroy it. 

Titus lost no time in carrying into effect his father's injunctions ; and accordingly, 
putting his army in motion, he advanced upon the city. Jerusalem was strongly fortifi- 
ed, both by nature and art. Three walls surromided it, which were considered impreg- 
nable ; besides which, it had numerous towers surmounting these walls, lofty, firm, 
and strong. The circumference of the city was nearly four English miles. 

Desirous of saving the city, Titus repeatedly sent offers of peace to the inhabitants ; 
but they were indignantly rejected. At length, finding all eflbrts at treaty ineffectual, 
he entered upon the siege, determined not to leave it, till he had razed the city to its 
foundation. 

The internal state of the city soon became horrible. The inhabitants being divided 
in their counsels, fought with one another, and the streets were often deluged with 
blood, shed by the hands of kindred. In the mean time, famine spread its horrors 
abroad, and pestilence its ravages. Thousands died daily, and were carried out of the 
gates, to be buried at the public expense ; until, being unable to hurry to the grave the 
wretched victims, so fast as they fell, they filled w r hole houses with them, and shut 
them up. 

During the prevalence of the famine, the house of a certain lady, b) r the name of 
3Iiriam, was repeatedly plundered of such provisions as she had been able to procure. 
So extreme did her suffering become, that she entreated, and sometimes attempted to 
provoke such as plundered her, to put an end to her miserable existence. At length, 
frantic with fury and despair, she snatched her infant from her bosom, cut its throat, 
and boiled it ; and having satiated her present hunger, concealed the rest. The smell 
of it soon drew the voracious human tigers to her house ; they threatened her with the 
most excruciating tortures, if she did not discover her provisions to them. Thus being 
compelled, she set before them the relics of her mangled babe. At the sight of this 
horrid spectacle, inhuman as they w r ere, they stood aghast, petrified with horror, and, 
at length, rushed precipitately from the house. 

"When the report of this spread through the city, the horror and consternation were 
as universal as they were inexpressible. The people now, for the first time, began 
to think themselves forsaken of God. In the mind of Titus, the recital awakened the 
deepest horror and indignation. " Soon/' said he, " shall the sun never more dart his 
beams on a city, where mothers feed on the flesh of their children ; and where fathers, 
no less guilty than themselves, choose to drive them to such extremities, rather than 
lay down their arms." 

Under this determination, the Roman general now pushed the siege with still greater 
vigor, aiming particularly, in the first place, to obtain possession of the temple. The 
preservation of this noble edifice was strongly desired by him ; but one of the Roman 
soldiers, being exasperated by the Jews, or, as Josephus thinks, pushed on by the hand 
of Providence, seized a blazing firebrand, and getting on his comrade's shoulders, threw 
it through a window into one of the apartments that surrounded the sanctuary, and 
in-tantly set the whole north side in a flame up to the third story. 

Titus, who was asleep in his pavilion, awaked by the noise, immediately gave 
orders to extinguish the fire. But the exasperated soldiery, obstinately bent on destroy- 
ing the city, and ail it contained, either did not hear or did not regard him. The flames 
6 4* 



42 PERIOD III.. ..70.. ..306. 

continued to spread, until this consecrated edifice, the glory of the nation, the admiration 
of the priest and prophet of God, became one mingled heap of rains. To this a horrid 
massacre succeeded, in which thousands perished, some by the flames, others by fall- 
ing from the battlements ; and a greater number still, by the enemy's sword, which 
spared neither age, nor sex, nor rank. Next to the temple, were consumed the trea- 
sury houses of the palace, though they were full of the richest furniture, vestments, 
plate, and other valuable articles. At length, the city was abandoned to the fury of 
the soldiers, who spread, rapine, and murder, and fire through every street. The number 
who perished during the siege, has been estimated as little short of a million and a half. 

The conquest of the city being achieved, Titus proceeded to demolish its noble struc- 
tures, its fortifications, its palaces, its towers, and walls. So literally and fully were the 
predictions of the Savior accomplished, respecting its destruction, that scarcely any 
thing remained, which could serve as an index that the ground had ever been inhabited. 

Thus, after a siege of six months, was swept from the earth a city which God had 
honored more than any other ; a temple, in which his glory had been seen, and his praises 
sung, by priest and prophet, for a succession of ages ; an altar was gone, which had 
smoked with the blood of many a victim ; a dispensation was ended, which had exist- 
d for ages ; a nation, as a nation, was blotted from being, which had outlived some 
of the proudest monuments of antiquity. 

Such were the consequences to the Jewish nation of rejecting and crucifying the 
Son of God. From the day in which the Roman general led his triumphant legions 
from the spot, the Jews have been " without a king, without a prince, and without a 
sacrifice ; without an altar, without an ephod, and without divine manifestations." 
Dispersed through the world, — despised and hated by all, — persecuted and yet upheld, 
— lost, as it were, among the nations of the earth, and yet distinct, — they live, — they 
live as the monuments of the truth of Christianity, — and convey to the world the solemn 
lesson, that no nation can reject the Son of God with impunity. 

Following the destruction of Jerusalem, Vespasian caused coins or medals to be 
made at Rome, commemorative of this great event. Some of these are still in exis- 
tence. The following represents the two faces of the coin, in. which Vespasian, the 
emperor, is seen standing with a javelin in his hand, while a Jewish captain is sitting, 
weeping beneath a pahn tree. 




3. On the death of Vespasian, his son Titus was declared emperor, 
during whose short reign of two years and nearly eleven months, the 
Churches enjoyed a state of outward peace, and the Gospel was every 
where crowned with success. 

The death of Titus was an occasion of inexpressible grief to his subjects, and cause 
of deep regret to the friends of true piety ; for although he did not espouse Christianity, 
he neither persecuted it himself, nor suffered others to persecute it. It was an excla- 
mation of this prince, worthy even of a Christian, upon recollecting, one evening, 
that he had done no beneficent act during the day, " My friends ! I have lost a day." 

4. To Titus succeeded Domitian, A. D. 81, having opened his way to 
the throne, as was suspected, by poisoning his brother. In his temper 



PERSECUTION. 43 

and disposition, he inherited the savage cruelty of the monster Nero. 
Yet he spared the Christians in a considerable degree, until about the 
beginning of the year 95, when he commenced the second general perse- 
cution ; in which several were put to death, and others were banished, 
both in Rome and the provinces. 

Among those pat to death by Domitian, was Flavius Clemens, his cousin ; and 
among the banished were the wife and niece of the latter, both named Flavia Doma- 
tilla. The crime alleged against the Christians at this period, and which drew down 
upon them the cruel hand of persecution, was that of atheism ; by which is to be under- 
stood, that they refused to offer incense on the altars of the heathen deities. 

During this persecution, the apostle John was banished by order of the emperor to 
Patmos, a solitary island in the Archipelago. Before his banishment, Tertullian tells 
us, that he was cast into a caldron of boiling oil, from which he came out uninjured. 
The miracle, however, softened not the obdurate heart of Domitian, who probably ascrib- 
ed the safety of the apostle to magic. In Patmos, John wrote the Book of Revelation. 
After Domitian's death, he returned, and presided over the Asiatic Churches. 

Several interesting stories are related of this beloved disciple, which have, however, 
been doubted by some ecclesiastical historians. After his return from banishment, it 
was his practice to visit the neighboring Churches, partly to ordain pastors, and partly 
to regulate the congregations. At one place in his tour, observing a youth of a remarka- 
bly interesting countenance, he warmly recommended him to the care of a particular 
pastor. The youth was baptized, and, for a time, comported himself like a Christian. 
At length, however, being corrupted by company, he became idle and intemperate, and 
fled to a band of robbers, of which he became the captain. 

Some time after, John took occasion to inquire concerning the young man, and 
finding, to his inexpressible grief, that he lived with his associates upon a mountain, 
he repaired to the place, and exposed himself to be taken by the robbers. 

When seized, the apostle said, " Bring me to your captain." The young robber, 
beholding him coming, and, being struck with shame, immediately fled. Upon this, 
the holy man pursued him, crying, "My son, why fliest thou from thy father, unarm- 
ed and old ? Fear nut ; as yet there remaineth hope of salvation. Believe me, Christ 
hath sent me." Hearing this, the young man stood still, trembled, and wept bitterly. 
At the earnest entreaty of John, he returned to the society of his Christian friends, 
nor would the apostle leave him, till he judged him fully restored by divine grace. 

It may be added, concerning this apostle, that, after his return from Patmos, his life 
was prolonged for three or four years, having outlived all the other disciples ; and been 
preserved to the age of almost an hundred years. 

5. The second general persecution ended with the death of Domitian, 
who was assassinated, A. D. 96, at the instigation of his wife, whom the 
tyrant was designing to destroy. The senate elected an old man by the 
name of Nerva as his successor, who, being of a gentle and humane dispo- 
sition, put an end, for the present, to the calamities of the Church. 

Nerva pardoned such as had been imprisoned for treason ; recalled the Christian 
exiles, and others who had been banished ; restored to them their sequestered estates, 
and granted a full toleration to the Church. According to Dio Cassius, he forbade the 
persecution of any person, either for Judaism or for impiety : by which is to be under- 
stood Christianity ; for so the heathen regarded the latter, on account of its being 
hostile to their worship, and because the Christians, having neither altars nor sacri- 
fices, were generally considered by them to be also without religion. 

6. After a short and brilliant reign of sixteen months, Nerva died, 
A. D. 98; and was succeeded by Trajan, during whose reign the 
boundaries of the Roman empire were greatly enlarged, while literature 
and the arts were magnificently patronized. In respect to Christianity, 
however, Trajan greatly sullied the glory of his reign, for. soon after 
his accession, the third general persecution was begun, and continued 
nineteen years, till he was succeeded by Adrian. 



44 PERIOD III.. ..70.. ..306. 

On ascending the throne, Trajan conferred the government of the province of Bythi- 
nia upon the celebrated Pliny. In this province, the edicts which had been issued by 
former emperors seem still to have been in force, and accordingly Christians were often 
brought before the proconsul. Hesitating to carry these edicts into execution, on 
account of their great severity, Pliny addressed the following letter to Trajan on the 
subject. The letter seems to have been written in the year 106, or 107. 
" C. Pliny, to the Emperor Trajan, wishes health. 

" Sire ! It is customary with me to consult you upon every doubtful occasion ; for 
where my own judgment hesitates, who is more competent to direct me than yourself, 
or to instruct me Avhere uninformed ? I never had occasion to be present at any exami- 
nation of the Christians before I came into this province ; I am therefore ignorant to 
what extent it is usual to inflict punishment, or urge prosecution. 

" I have also hesitated whether there should not be some distinction made between 
the young and the old, the tender and the robust ; whether pardon should not be offer- 
ed to penitence, or whether the guilt of an avowed profession of Christianity can be 
expiated by the most unequivocal retraction — whether the profession itself is to be 
regarded as a crime, however innocent in other respects the professor may be ; or 
whether the crimes attached to name, must be proved before they are made liable to 
punishment. 

" In the mean time, the method I have hitherto observed with the Christians, who 
have been accused as such, has been as follows. I interrogated them — Are you Chris- 
tians ? If they avowed it. I put the same question a second, and a third time, threaten- 
ing them with the punishment decreed by the law : if they still persisted, i" ordered 
them to be immediately executed ; for of this I had no doubt, whatever was the nature of 
their religion, that such perverseness and inflexible obstinacy certainly deserved punishment. 
Some that were infected with this madness, on account of their privileges as Roman 
citizens, I reserved to be sent to Rome, to be referred to your tribunal. 

" In the discussion of this matter, accusations multiplying, a diversity of cases occur- 
red. A schedule of names was sent me by an unknown accuser, but when I cited the 
persons before me, many denied the fact that they were or ever had been Christians ; 
and they repeated after me an invocation of the gods, and of your image, which for 
this purpose I had ordered to be brought with the statues of the other deities. They 
performed sacred rites with wine and frankincense, and execrated Christ, none of which 
things, I am assured, a real Christian can ever be compelled to do. These, therefore, 
I thought proper to discharge. 

" Others, named by an informer, at first acknowledged themselves Christians, and 
then denied it, declaring that though they had been Christians, they had renounced 
their profession, some three years ago, others still longer, and some even twenty years 
ago. All these worshipped your image and the statues of the gods, and at the same 
time execrated Christ. 

" And this was the account which they gave me of the nature of the religion they 
once had professed, whether it deserves the name of crime or error ; namely, that 
they were accustomed on a stated day to assemble before sunrise, and to join togeth- 
er in singing hymns to Christ, as to a deity ; binding themselves as with a solemn 
oath not to commit any kind of wickedness ; to be guilty neither of theft, robbery, 
nor adultery ; never to break a promise, or to keep back a deposit when called upon. 

" Their worship being concluded, it was their custom to separate, and meet together 
again for a repast, promiscuous indeed, and without any distinction of rank or sex, but 
perfectly harmless ; and even from this they desisted, since the publication of my edict, 
in which, agreeably to your orders, I forbade any societies of that sort. 

" For further information, I thought it necessary, in order to come at the truth, to 
put to the torture two females who were called deaconesses. But I could extort from 
them nothing except the acknowledgment of an excessive and depraved superstition ; 
and therefore, desisting from further investigation, I determined to consult you, for the 
number of culprits is so great as to call for the most serious deliberation. Informations 
are pouring in against multitudes of every age, of all orders, and of both sexes ; and 
more will be impeached ; for the contagion of this superstition hath spread, not only 
through cities, but villages also, and even reached the farmhouses. 

" I am of opinion, nevertheless, that it may be checked, and the success of my endea- 
vors hitherto forbids despondency ; for the temples, once almost desolate, begin to be 



PERSECUTION. 45 

again frequented ; the sacred solemnities, which had for some time been intermitted, 
are now attended afresh ; and the sacrificial victims, which once could scarcely find a 
purchaser, now obtain a brisk sale. Whence I infer, that many might be reclaimed, 
were the hope of pardon, on their repentance, absolutely confirmed." 

To this letter Trajan sent the following reply: — 
•• 31 y deau Pliny, 

K You have done perfectly right, in managing, as you have, the matters which re- 
late to the impeachment of the Christians. No one general rule can be laid down 
which will apply to all cases. These people are not to be hunted up by informers ; but 
if accused and convicted, let them be executed ; yet with this restriction, that if any 
renounce the profession of Christianity, and give proof of it by offering supplication to 
our gods, however suspicious their past conduct may have been, they shall be pardoned 
on their repentance. But anonymous accusations should never be attended to, since it 
would be establisliing a precedent of the worst kind, and altogether inconsistent with 
the maxims of my government. " 

The moral character of Pliny is one of the most amiable in all pagan antiquity, and 
Trajan himself has been highly commended for his affability, b3« simplicity of man- 
ners, and his clemency. How, then, can it be accounted for, that th-se men, and others 
of a similar amiable character, should have been so disgusted with Christianity, and 
have persecuted it with rancor, when it appeared in its greatest beauty ? 

The answer given by Bishop "Warburton is this : that intercommunity of worship was 
p. fundamental doctrine of paganism. Had, therefore, the Christians consented to ?nin- 
Iglr with the pagans in their worship, they would never have been persecuted. But, so 
liar from this, Christianity exalted itself above paganism, and would have no connection 
n-ith it. It claimed not only to be the true, but the only true religion on the earth. 
This excited the jealousy and indignation of the advocates of paganism, and was the 
true cause why the advocates of Christianity were so often and so grievously persecuted. 

That this was the cause, may be confirmed by the fact, that the Jews, who disclaim- 
ed all connection with Paganism, were persecuted in much the same manner. The 
emperor Julian, who well understood this matter, frankly owns that the Jews and 
Christians brought the execration of the world upon them, by their aversion to the gods 
of paganism, and their refusal of all communication with them. 

From the above letters of Pliny and Trajan, it is apparent, that, at this early period, 
Christianity had made great progress in the empire ; for Pliny acknowledges that the 
pagan temples had become " almost desolate." It is also evident with what jealousy 
the profession was regarded, and to what dreadful persecution the disciples of Christ 
were then exposed. Christianity was a capital offence, punishable with death. 

Nor did the humane Trajan, or the philosophic Pliny, entertain a doubt of the pro- 
priety of the laws, or the wisdom and justice of executing them in their fullest extent. 
Pliny confesses that he had commanded such capital punishments to be inflicted on 
many, chargeable with no crime but the profession of Christianity ; and Trajan not 
only confirms the equity of the sentence, but enjoins the continuance of such executions, 
excepting on these who should again do homage to pagan deities. 

These letters also give a pleasing view of the holy and exemplary lives of the first 
Christians. For it appears, by the confession of apostates themselves, that no man 
could continue a member of their communion, whose deportment in the world did not 
correspond with his holy profession. Even delicate women were put to the torture, to 
compel them to accuse their brethren ; but not a word, nor a charge, could be extorted 
from them, capable of bearing the semblance of crime or deceit. 

Nor should we overlook the proof which these letters afford of the peaceableness of the 
Christians of those days. According to Pliny's own representation, they was so nume- 
rous, that, had they considered it lawful, they might have defended themselves by the 
power of the sword. Persons of all ranks, of every age, and of each sex, had been 
i /averted to Christianity ; their numbers were so great as to leave the pagan temples a 
desert, and their priests solitary. But the Christians, nevertheless, meditated no hostili- 
ty to the government, and made no disturbance. In all points in which they were 
able, they avoided giving offence. 

Of the individuals who suffered during this persecution, Si?neon and Ignatius are the 
most conspicuous. Simeon was bishop of Jerusalem, and the successor of James. Je- 
rusalem was indeed no more, but the Church existed in some part of Judea. Some 



46 



PERIOD III.. ..70. ...306. 



heretics accused him before Atticus, the Roman governor. He was then 120 years old, 
and was scourged many days. The persecutor was astonished at his hardiness, but 
remained still unmoved by pity for his sufferings. At last he ordered him to be cru- 
cified. 

Ignatius was bishop of Antioch, and in all things was like to the apostles. In the 
year 107, Trajan, being on his way to the Parthian war, came to Antioch. Ignatius, 
fearing for the Christians, and hoping to avert any storm which might be arising 
against them there, presented himself to the emperor, offering to suffer in their stead. 

Trajan received the apostolic man with great haughtiness ; and being exasperated 
at the frankness and independence which he manifested, ordered him to be sent to 
Rome, there to be thrown to the wild beasts, for the entertainment of the people. 

From Antioch, Ignatius was hurried by his guards to Seleucia. Sailing thence, 
he arrived after great fatigue at Smyrna ; where, while the ship was detained, he was al- 
lowed the pleasure of visiting Polycarp, who was the bishop of the Christians of that city. 
They had been fellow disciples of the apostle John. The mingled emotions of joy and 
grief experienced by these holy men, at this interview, can scarcely be conceived. 
Intelligence of his condemnation spread through the Church, and deputies were sent 
from many places to console him, and to receive some benefit by his spiritual com- 
munications. To various Churches he addressed seven epistles ; four of which were 
written at this time from Smyrna. 

At length, the hour of final separation came, and Ignatius was hurried from the 
sight and consolations of his friends. Having arrived at Rome, he was not long after 
led to the amphitheatre, and thrown to the wild beasts. Here he had his wish. The 
beasts were his grave. A few bones only were left ; which the deacons, his attendants, 
gathered, carefully preserved, and afterwards buried at Antioch. 




Ignatius thrown to wild beasts. 



\ 



During this persecution, Symphorosa, a widow, and her seven sons, were ordered by 
Trajan to sacrifice to the heathen deities. Refusing to comply with this impious 
request, the emperor, greatly exasperated, ordered her to be carried to the temple of 
Hercules, where she was scourged, and hung up, for a time, by the hair of her head ; 
then a large stone was fastened to her neck, and she was thrown into the river. Her 
sons were fastened to seven posts, and being drawn by pulleys, their limbs were dislo- 
cated ; but as these tortures did not shake their fortitude and resolution, they were 
martyred. The oldest was stabbed in the throat ; the second, in the breast ; the third, 
in the heart ; the fourth, in the navel ; the fifth, in the back ; the sixth, in the side ; 
and the youngest was sawn asunder. What a deplorable view do such accounts 
present of the human heart, in respect to the ancient persecutors ! "What a lovely view 
of the power of the Gospel, in sustaining, even children, amidst so much suffering ! 

7. Trajan died in the year 117, and was succeeded by Adrian ; during" 
whose reign of twenty-one years, the condition of the Church was less 



PERSECUTION. 47 

distressing than it had been during the time of his predecessor. Adrian 
issued no persecuting edicts, and by his instructions to several of the 
governors of the provinces, he seems to have checked the persecution so 
much, that it was neither so general, nor so severe, as it had been under 
Trajan. 

During the reign of Adrian, the empire flourished in peace and prosperity. He 
encouraged the arts — reformed the laws — enforced military discipline — and visited all 
the provinces in person. His vast and active genius was equally suited to the most 
enlarged views, and the minute details of civil policy ; but the ruling passions of his 
soul were curiosity and vanity. As these prevailed, and were attracted by different 
objects, Adrian was, by turns, an excellent prince, a ridiculous sophist, and a 
iealous tyrant. After his death, the senate doubted whether they should pronounce 
him a god, or tyrant. 

In the sixth year of his reign, Adrian came to Athens, where he was initiated in the 
Eleusinian mysteries. At this time, the persecutors were proceeding with sanguiDary 
rigor : when Quadrates, bishop of Athens, presented to the emperor an apology for 
Christians. About the same time, Aristides, a Christian writer at Athens, also present- 
ed an apology. These appeals, it is thought, had a favorable effect upon Adrian's 
mind. Yet a letter from Serenus Granianus, proconsul of Asia, may be conceived to 
have moved him still more. He wrote to the emperor, "that it seemed to him unrea- 
sonable that the Christians should be put to death, merely to gratify the clamors of the 
people, without trial, and without any crime proved against them." To this, Adrian 
replied to Minutus Fundanus, who in the mean time had succeeded Granianus, as 
follows : 

" To Minutus Fundanus. 

" I have received a letter written to me by the very illustrious Serenus Granianus, 
whom you have succeeded. To me, " then, the affair seems by no means fit to be 
slightly passed over, that men may not be disturbed without cause, and that syco- 
phants may not be encouraged in their odious practices. If the people of the province 
will appear publicly, and make open charges against the Christians, so as to give 
them an opportunity of answering for themselves, let them proceed in that manner 
only, and not by rude demands and mere clamors. For it is much more proper, if 
any person will accuse them, that you should take cognizance of these matters. 
If, therefore, any accuse, and shew that they actually break the laws, do you deter- 
mine according to the nature of the crime. But, by Hercules, if the charge be a mere 
calumny, do you estimate the enormity of such a calumny, and. punish as it deserves." 

This order seems to have somewhat abated the fury of the persecution, though not 
wholly to have put an end to it. 

During the reign of Adrian, the Jews once more revolted, and attempted to free 
themselves from the Roman yoke. Their leader was an infatuated man by the 
name of Barochebas, who assumed the title of king of the Jews, and committed many 
excesses. Against the Jews Adrian sent a powerful army, which destroyed upwards 
of one hundred of their best towns, and slew nearly six hundred thousand men. The 
issue of this rebellion was the entire exclusion of the Jews from the territory of 
Judea. 

8. The successor of Adrian was Antoninus Pius, a senator, who 
ascended the throne, A. D. 138. He was distinguished for his love of 
peace, his justice, and clemency. Without embracing the Gospel, he 
so far approved of Christianity, as decidedly to discountenance the 
persecution of its professors. Accordingly, during the three and twenty 
years of his reign, it seems reasonable to conclude that Christians were 
permitted to worship God in peace. 

In some places, as in several of the provinces of Asia, notwithstanding the kind dis- 
position of Antoninus towards the Christians, they were cruelly persecuted for a season. 
The crimes they were accused of, were atheism and impiety. Earthquakes also 
happened, and the pagans being much terrified, ascribed them to the vengeance of 
heaven against the Christians. These charges were abundantly refuted by Justin 



48 PERIOD III.. ..70.. ..306. 

Martyr, who presented his first apology to the emperor, A. D. 140. This had its 
desired effect, for the emperor addressed the following edict to the common council 
of Asia, which exhibits both his justice and clemency : 

" THE EMPEROR. TO THE COMMON COUNCIL OF ASIA. 

" I am clearly of opinion, that the gods will take care to discover such persons as those 
to whom you refer. For it much more concerns them to punish those who refuse to 
worship them, than you, if they be able. But you harass and vex the Christians, and 
accuse them of atheism, and other crimes, which you can by no means prove. To 
them it appears an advantage to die for their religion, and they gain their point, while 
they throw away their lives, rather than comply with your injunctions. As to the 
earthquakes, which have happened in times past, or more recently, is it not proper to 
remind you of your own despondency, when they happen ; and to desire you to com- 
pare your spirit with theirs, and observe how serenely they confide in God ? In such 
seasons, you seem to be ignorant of the gods, and to neglect their worship. You five 
in the practical ignorance of the Supreme God himself, and you harass and persecute 
to death those who do worship him. Concerning these same men, some others of the 
provincial governors wrote to our divine father Adrian, to whom he returned for 
answer, l that they should not be molested, unless they appeared to attempt some- 
thing against the Roman government.' Many, also, have made application to me, 
concerning these men, to whom I have returned, an answer agreeable to the maxims 
of my father. But if any person will still persist in accusing the Christians, merely 
as such, let the accused be acquitted, though he appear to be a Christian, and let the 
accuser be punished." 

Set up at Ephesus in the common assembly of Asia. 

Letters of similar import were also written to the Larisseans, the Thessalonians, 
the Athenians, and all the Greeks, and the humane emperor took care that his edicts 
should be carried into effect. 

9. Antoninus Pius adopted for his successor, his son-in-law, Marcus 
Aurelius Antoninus, who ascended the throne, A. D. 16. Like his 
predecessor, he is said to have been distinguished by his virtues ; yet, 
during the nineteen years of his reign, he was an implacable enemy to 
Christians. During his time, the fourth persecution took place ; and in 
many parts of the empire it was attended by circumstances of peculiar 
aggravation and severity. 

It has excited no little wonder among some, that a prince so considerate, so 
humane, and, in general, so well disposed as Marcus is allowed to have been, should 
have been so unfriendly to Christians, and should have encouraged such barbarous 
treatment of their persons. It should be remembered, however, that he belonged to 
the Stoics, a sect, which, more than any other, was filled with a sense of pride and 
self-importance. They considered the soul as divine and self-sufficient. Hence the 
pride of philosophy in this prince was wounded and exasperated by the doctriUs of 
the Gospel, which presented man in a fallen state, and inculcated humility and 
dependence. Hence, he was prepared to encourage hostility to the professors of 
Christianity, and to look with pleasure upon every effort to exterminate them from 
the earth. 

On the accession of Marcus, Asia became the theatre of the most bitter persecution. 
We have room, however, to notice the death of only a single individual, the venera- 
ble Polijcarp. He had now been pastor of a Church m Smyrna about 80 years, and 
was greatly respected and beloved, on account of his wisdom, piety, and influence. 
He was the companion of Ignatius, who had already received the crown of martyrdom, 
and with him had been the disciple of the apostle John. 

The eminence of his character and station marked out Polycarp as the victim of 
persecution. Perceiving his danger, his friends persuaded him to retire for a season 
to a neighboring village, to elude the fury of his enemies. The most diligent search 
was made for him; but being unable to discover the place of his concealment, the 
persecutors proceeded to torture some of his brethren, with a design of compelling 
them to disclose the place of his retreat. This was too much for the tender spirit of 



PERSECUTION. 49 

Polycarp to bear. Accordingly, he made a voluntary surrender of himself to his 
enemies ; inviting them to refresh themselves at his table, and requesting only the 
privilege of an hour to pray without molestation. This being granted, he continued 
his devotions to double the period, appearing to forget himself in the contemplation 
of the glory of God. 

Having finished his devotions, he was placed upon an ass, and conducted to the 
city. When brought before the proconsul, efforts were made to induce him to abjure 
his faith, and to swear by the fortune of Caesar. This he peremptorily refused ; upon 
which he was threatened with being made the prey of wild beasts. <l Call for them," 
said Polycarp, " it does not well become us to turn from good to evil." " Seeing 
you make so light of wild beasts," rejoined the consul, " I will tame you with the 
punishment of fire." To this, the aged disciple replied, "you. threaten me with a fire 
that is quickly extinguished, but you are ignorant of the eternal fire of God's judg- 
ment reserved for the wicked in the other world." 

Polycarp remaining thus indexible, the populace begged the proconsul to let out a 
lion against him. But the spectacle of the wild beasts being finished, it was deter- 
mined that he should be burnt alive. Accordingly, preparations were made, during 
which this holy man was occupied in prayer. As they were going to nail him to the 
stake — u Let me remain as I am," said the martyr, " for he who giveth me strength 
to sustain the fire, will enable me to remain unmoved." Putting his hands behind 
him, they bound him. He now prayed aloud, and when he had pronounced Amen, 
they kindled the fire ; but after a while, fearing lest he should not certainly be dis- 
patched, an officer standing by, plunged a sword into his body. His bones were 
afterwards gathered up by his friends and buried. 




Polycarp burnt. 

In the same year that Polycarp was put to death, (A. D. 166,) Justin Martyr drew 
up a second apology, which he addressed to the emperor Marcus, and to the senate of 
Rome. It seems, however, rather to have irritated, than softened the temper of the 
times. Crescens, a phdosopher, a man of abandoned life, whom Justin had reproved, 
laid an information against him before the prefect of the city, and procured his 
imprisonment. 

Six others were imprisoned at the same time. These, with Justin, being brought 
before the prefect, were urged to renounce their profession, and sacrifice to the gods. 
But continuing firm in their attachment to their religion, Rusticus, the magistrate, 
sentenced them to be first scourged, and then beheaded, according to the laws. 

In this decision the disciples even rejoiced, being counted worthy to suffer. When 
led back to the prison, they were whipped, and afterwards beheaded. Their bodies 
were taken by Christian friends, and interred. 

Thus fell Justin, (surnamed Martyr, from the manner of his death,) a man of distin- 
guished powers, and the first man of letters that had adorned the Church, since the 
apostle Paul. He has. however, been censured for his attachment to philosophy, by 
7 5 



60 PERIOD III.. ..70.. ..306. 

which he seems to have been bewildered, and at times led astray. He was, however, 
sincerely attached to the religion of the Gospel ; he loved the truth, and though, after 
he became converted, he persevered in the profession of philosophy and letters, in 
which perhaps he gloried too much, he nevertheless advocated the principles of Chris- 
tianity when assailed ; by these he lived, and by these he serenely died. 

Towards the close of the reign of this emperor, A. D. 177, the flame of persecution 
reached a country, which had, hitherto, furnished no materials for ecclesiastical histo- 
ry, viz. — the kingdom of France, at that time called Gallia. The principal seat of the 
persecution appears to have been Vienne and Lyons, two cities lying contiguous to 
each other in that province. Vienne was an ancient Roman colony ; Lyons was more 
modern. Each had its presbyter. Pothinius stood related to the former ; Irenaeus to 
the latter. 

By whom, or by what means the light of the Gospel was first conveyed to this coun- 
try, is uncertain ; for the first intelligence that we have of the existence of a Church 
in this province, is connected with the dreadful persecution, which came upon these 
two cities. The conjecture of Milner, however, appears reasonable. " Whoever," 
says this historian, " casts his eye upon the map, and sees the situation of Lyons, at pre- 
sent the largest and most populous city in the kingdom, except Paris, may observe 
how favorable the confluence of the Rhine and the Soane, where it stands, is for the 
purpose of commerce. The navigation of the Mediterranean, in all probability, was 
conducted by the merchants of Lyons and Smyrna, and hence the easy introduction 
of the Gospel from the latter place, and from other Asiatic Churches, is apparent." 

Of the above persecution, an account was sent by Irenasus, who seems to have out- 
lived the violent storm, in an epistle to the brethren in Asia and Phrygia, from which 
our information is derived. 

The persecution commenced by the furious attack of the populace. Christians did 
not dare to appear in any public places, such as the markets, the baths, nor scarcely 
in the streets, much less could they assemble for worship, without the greatest danger. 
They were not safe in their own houses. They were plundered, dragged on the ground, 
stoned, beaten, and accused to the magistrates of the most abominable crimes. All 
the tender ties of relationship were dissolved ; the father deliveredup the son to death, 
and the son the father. 

In order to make them recant, and abandon their profession, the most cruel tor- 
tures were inflicted. The inhuman ruler commanded them to be scourged with 
whips, to be scorched by applying heated brazen plates to the most tender parts of 
the body. To prepare them for a renewal of such barbarous treatment, they were 
remanded to prison, and again brought forth, some to a repetition of similar cruel- 
ties ; others to die under the hands of their persecutors. Various were the ways m 
which the martyrs were put to death ; some were thrown to the beasts, others roast- 
ed in an iron chair, and many were beheaded. 







Slow Tortures. 



On the last day of exposing the Christians to wild beasts, Blandina, a female, who 
had before been exposed, but whom the wild beasts would not touch, was again 



PERSECUTION. 51 

produced. "With her was associated a magnanimous youth, by the name of Ponticus, 
only fifteen years of age. This youth, being required to acknowledge the heathen 
deities, and refusing to do so, the multitude had no compassion for either of them, 
but subjected them to the whole round of tortures, till Ponticus expired, and Blandi- 
na, having been scourged, and placed in the hot iron chair, was put into a net, and 
exposed to a bull ; and after being tossed for some time by the furious cnimal, she 
was at length dispatched with a sword. The spectators acknowledged, that they had 
never known any female bear the torture with such fortitude. 

10. Marcus Aurelius was succeeded by his son Commodus, A. D. 180; 
during whose reign of nearly thirteen years, the Church throughout the 
world enjoyed a large portion of external peace, and greatly increased in 
numbers. 

Commodus himself was one of the most unworthy of mortals, and attained, as 
Gibbon observes, " the summit of vice > and infamy." Historians attribute the tole- 
ration which he granted to Christians, 'to the influence which Marcia, a woman of 
low rank, but his favorite concubine, had obtained over him. On some account, 
not now understood, she had a predilection for the Christian religion, and success- 
fully employed her interest with Commodus in its favor. Incompatible as her cha- 
racter appears to have been with any experimental acquaintance with piety, God 
made use of her as a means of stemming the torrent of persecution. The Gospel 
flourished abundantly, and many of the nobility of Rome, with their families, em- 
braced it. 

11. In the year 192, Commodus being put to death by his domestics, 
Pertinax, formerly a senator, and of consular rank, was elected to fill 
his place. Although an amiable prince, he reigned but eighty-six days; 
being slain, during a rebellion of the army, by the praetorian guards? 

12. On the death of Pertinax, the sovereign power devolved on 
Septimus Severus, A. D. 193 ; who, during the first years of his reign, 
permitted the Christians to enjoy the peace which had been granted by 
Commodus and Pertinax ; but in the tenth year of his reign, A. D. 202, 
lie commenced the fifth persecution, which, for eight years, spread a 
deep gloom over the Church. 

Severus, before his elevation to the throne, had been governor of the province of 
France, and had largely participated in the persecutions of the Church of Lyons and 
Vienne. A little previously to exhibiting his hostility to the Christians in the fifth 
persecution, he had returned victorious from a war in the east, and the pride of 
prosperity induced him to forbid the propagation of the Gospel. 

In the African provinces, the persecution was carried on with great fury. This 
whole region abounded with Christians, though of the manner in which the Gospel 
was introduced, and of the proceedings of the first teachers, we have no account. 

The persecutions in Africa generally, and in Carthage particularly, led Tertullian, 
the distinguished pastor of the latter place, to write his grand apology for Christianity ; 
in which he gives a pleasing view of the spirit and behavior of Christians in his day, 
and of their adherence to the faith, order, and discipline, of still more primitive times. 

The persecution under Severus was not confined to Africa, but extended into Asia, 
and the province of Gaul. Lyons again became the seat of the most dreadful ravages. 
Irensus, the pastor of the Church in that city, had survived the former sanguinary 
conflict ; but in this he obtained the crown of martrydom. 

At this trying season, some of the Churches purchased a casual and uncertain 
peace, by paying money to the magistrates and their informers. The morality of 
such a measure may perhaps be questioned by the nice casuist ; but their property 
was their own, and of little importance, in comparison with only a partial enjoyment 
of the privileges of the Gospel. 

13. After a reign of eighteen years, Severus died, and was succeeded 
by Caracalla, A. D. 211 ; who, though in other respects a monster of 



52 PERIOD III 70.. ..306. 

wickedness, neither oppressed the Christians himself, nor permitted 
others to treat them with cruelty or injustice. 

14. Caracalla enjoyed the imperial dignity but six years, being- assassi- 
nated by Macrinus, who was elected by the army to succeed him, A. D. 
217. The latter, however, enjoyed his elevation but fourteen months, 
being supplanted by Heliogabulus, A. D. 218, who caused him to be put 
to death. 

15. Heliogabulus, although distinguished for his profligacy, had the 
merit of exhibiting no hostility to the disciples of Christ; having, probably, 
been too much occupied with his pleasures to notice them. After a reign 
of only three years and nine months, he was slain, and was succeeded, 
A. D. 222,, by his cousin, Alexander Severus, a prince of a mild and 
beneficent character ; during whose reign of about thirteen years, the 
Church enjoyed a tolerable share of tranquillity. 

The mother of Alexander appears to have been favorably disposed towards the 
Christians ; and to her influence is attributed, in a measure, the toleration which 
they enjoyed under her son. An instance of this emperor's conduct towards the 
Christians, is highly worthy of notice. A piece of common land had been occupied 
by the Christians, and on it they erected a Church. This ground was claimed by 
a certain tavern-keeper, and the disputed point was brought before the emperor. 
" It is better," said Alexander, " that God should be served there, in any manner 
whatever, rather than that a tavern should be made of it." He selected from the 
sacred writings some of the most sententious sayings, and caused them to be transcrib- 
ed, for the admonition of his magistrates, and for the use of his people. " Do as you 
would be done by" was often upon his lips, and he obliged the crier to repeat it, when 
any person was punished. He caused it to be written on the walls of his palace, 
and on the public buildings. 

16. In the year 235, the virtuous Alexander and his amiable mother 
were put to death, during a conspiracy raised by Maximin, the son of a 
herdsman of Thrace ; who, by means of the army, was made emperor. 
The sixth persecution occurred during his reign ; which, however, 
fortunately for the Church, was limited to three years. 

Cruelty towards his subjects, especially towards those distinguished by birth or 
rank, seems to have been the ruling passion of this tyrant, engendered, as is suppos- 
ed, by a consciousness of his mean and barbarous origin, his savage appearance, and 
his total ignorance of the arts and institutions of civil life. 

The malice of Maximin against the house of the late emperor, by whom the Chris- 
tians had been so peculiarly favored, stimulated him to persecute them bitterly ; 
and he gave orders to put to death the pastors of the Churches, whom he knew 
Alexander had treated as his intimate friends. The persecution, however, was not 
confined to them ; the flame extended even to Cappadocia and Pontus. 

17. From the death of Maximin, A. D. 238, to the reign of Decius, 
A. D. 249, the Church enjoyed considerable repose ; and the Gospel 
made extensive progress. During this interval, reigned Pupienus, 
Balbinus, Gordian, and Philip, the last of whom was the first Roman 
emperor who professed Christianity. Next to Philip came Decius, 
A. D. 249, whose reign is distinguished for the seventh persecution, 
which raged with great violence throughout the empire, for the space of 
thirty months, when he was succeeded by Gallus. 

18. In consequence of the rest which the Church had now experienced, 
for the space of nearly forty years, excepting the short reign of Maxi- 
min — i. e. from the death of Septimus Severus, 211, to the commence- 



PERSECUTION. 53 

ment of the reign of Decius, 249, the discipline of the Church had 
become exceedingly low ; and the primitive zeal of Christians was much 
abated. 

Mdner, speaking of the state of the Church at this time, says, " it deserves to be 
remarked, that the first grand and general declension, after the primary effusion of the 
Divine Spirit, should be fixed about the middle of this century." The beauty of the 
Church had, indeed, become sadly marred. Ambition, pride, and luxury, the usual 
concomitants of a season of worldly ease and prosperity, had greatly sullied the 
simplicity and purity of former days. The pastors neglected their charges for 
worldly preferment, and even embarked in schemes of mercantile speculation. 

19. Such being the state of the Church, it cannot be surprising that 
her Great Head should apply a remedy adapted to her lapsed condition, 
and by a sanguinary persecution, (such as was that of Decius,) bring 
professors back to their former zeal and piety. 

20. From the above account, it might be inferred, as was the melan- 
choly fact, that the persecution under Decius was distinguished, beyond 
all that preceded it, for the number of apostasies from the faith of the 
Gospel. 

Until this time, few instances are on record of the defection of any from their 
integrity, even in the severest persecutions, by which the Church had been afflicted ; 
but now vast numbers, in many parts of the empire, lapsed into idolatry. At Eome, 
even before any were accused as Christians, many ran to the forum, and sacrificed 
to the gods, as they were ordered j and the crowds of apostates were so great, that 
the magistrates wished to delay numbers of them till the next day ; but they were 
importuned by the wretched suppliants to be allowed to prove themselves heathen 
that very night ; thereby exhibiting the weakness of their faith, and the insincerity 
of their profession. 

21. Notwithstanding the numberless melancholy apostasies which are 
recorded of these times, and which were deeply wounding to the cause 
of Christianity ; there were those, who rendered themselves illustrious, 
by their steady adherence to the faith, even amid the pains of martyr- 
dom. 

Such an example is presented in Pionius, a presbyter of the Church in Smyrna, 
whose bishop, Eudemon, had apostatized, with numbers of his flock. Pionius being 
apprehended, was brought, with other sufferers, into the market-place, before the 
multitude, in order to undergo the torture. The zealous presbyter, with a loud voice, 
courageously defended his principles, and upbraided the apostatizing with a breach 
of theirs. Such was the force of his eloquence, that the magistrates began to fear 
its effect upon the multitude, and the excellent Pionius was hurried to prison. 

A few days after, the captain of the horse came to the prison, and ordered him to 
the idol temple, there to deny his faith ; which Pionius refusing to do, the captain 
put a cord about his neck, and dragged him along the streets to the scene of idolatry. 
Before the altar stood the unhappy Eudemon, bearing the emblems of his apostasy 
and disgrace. To have seen his bishop bleeding on the rack, or burning in the fire, 
though a sight painful to a feeling mind, yet all would have been in character ; but 
to see him thus offering insult to his divine Master, and wounding his cause to save 
himself from a temporal affliction, was a sight more affecting to such a man as 
Pionius, than if he had seen all the beasts of the theatre ready to fall upon himself. 

In a few days, Pionius was brought before Quintilian, the proconsul. Tortures and 
entreaties were again tried, but tried in vain. Enraged at such obstinacy, the pro- 
consul ordered that Pionius should be burnt alive. Exulting in the sentence, he 
cheerfully prepared for the concluding scene, thankful that his Savior had preserved 
him from turning aside, and had counted him worthy to suffer for his name. 

His executioner having prepared the materials for the martyrdom, Pionius stretched 

5* 



54 PERIOD III.. ..70.. ..306. 

himself upon llie stake, to which he was nailed by the soldier. " Change your mind, 
(said the executioner) and the nails shall be taken out again." " I have felt them," 
said the martyr ; and then, after a few moments' thought, added, " Lord, I hasten." 
The stake was then raised up, with the martyr fixed to it, and placed in the socket 
prepared for it, and the fire was lighted. For some time Pionius remained motion- 
less, his eyes shut, and his spirit evidently in holy converse with God. At length, 
opening his eyes, with a cheerful countenance, he said, " Amen — Lord, receive my 
soul." 

22. During this persecution was laid the foundation of monkery, by- 
one Paul, in Egypt ; who, to avoid the persecution, retired to the deserts 
of Thebais ; where, acquiring a love for solitude, he continued from the 
age of twenty-three the remainder of his life, which was protracted to 
the unusual length of one hundred and thirteen years. From this 
example of seclusion sprang, in the course of a few years, swarms 
of monks and hermits, a tribe of men not only useless but burdensome, 
offensive, and disgraceful to Christianity. 

At the age of fifteen, Paul was left an orphan, but entitled to a great estate. His 
education was respectable, his temper mild, and in profession decidedly a Christian. 
He had a sister, with whom he lived, whose husband had formed a design to 
apprehend him, in order to obtain his estate. Apprised of this, Paul retired, as 
above stated, and when the fury of the times had abated, having no disposition to 
return to the world, passed the remainder of his days in solitude. No one can 
blame bim for fleeing the storm of persecution, but when that had spent itself, he 
should have returned to the discharge of the duties of life among mankind. 

23. Among those who were at this time pre-eminent in the Church, 
and of distinguished service in preserving it from ruin, was Cyprian, 
bishop of Carthage. During the persecution he was obliged to flee, 
for which some have censured him ; but, during his retreat, he was 
laboriously engaged in writing consolatory and encouraging epistles to 
the afflicted Churches ; by which many professors were greatly com- 
forted, and many doubtless preserved from apostatizing. 

Cyprian was by birth a man of family. His fortune was considerable, and his 
prospects in the world promising. He was bred to the bar, received a liberal 
education, and was distinguished as an orator. His conversion took place in the 
year 246, upon which, in the most decided manner, he devoted himself and his 
substance to the cause of Christ. 

In the year 248, just before the commencement of the bloody reign of Decius, he 
was elected bishop of Carthage. His first efforts in his new office were to restore the 
too long neglected discipline of the Churclu 

Scarcely, however, had Cyprian entered upon these important services, before the 
flames of persecution burst forth, spreading terror and dismay on every side. Car- 
thage soon became the scene of great distress, and prudence required the virtuous 
Cyprian to retire. Accordingly, at the urgent solicitation of his friends, he repaired 
to a retreat which, through their kindness, had been provided, and here he continued 
for the space of two years. 

The Church at Carthage sufiered the most grievous calamities, during his absence. 
Many were murdered, and many apostatized. From his retreat, however, Cyprian 
continued to send abroad epistles replete with prudent counsels and holy admonitions 
— warning the timid against apostasy, and encouraging the apprehended to meet the 
sufferings of imprisonment, torture, and death, with Christian equanimity and 
fortitude. 

24.' During the absence of Cyprian, an unhappy schism took place, 
both in the Churches of Carthage and Eome, called " the Novatian 
schism," caused by different views entertained about the propriety of re- 
admitting to communion such as had relapsed during the persecution. 



PERSECUTION. 55 

The history of this business was this. Novatus, a presbyter of the Church at 
Carthage, a httle before the retirement of Cyprian, had been charged with conduct 
unworthy his profession and office. The occurrence of the persecution, and the 
absence of Cyprian, prevented an examination of his conduct, which would probably 
have issued in the censure of the Church. During the absence of Cyprian, Novatus 
succeeded in making a party, and regularly proceeded to the appointment of For- 
tunatus, as bishop, to the exclusion of Cyprian. Dreading Ms approaching return,. 
Novatus crossed the sea, and fled to Rome. Here, pursuing similar measures of 
contest and division, he formed a party with Novation, a presbyter of the Roman 
Church. 

Novatian, it appears, had embraced sentiments the most rigid and uncharitable 
towards those who had apostatized ; refusing to readmit such to fellowship, either 
upon recommendation, or unequivocal evidence of sincere repentance. With 
this rigid disciplinarian, the lax and unprincipled Novatus connected himself, not 
caring how inconsistent he might appear, could he but successfully oppose Cyprian. 

At this time, Rome was without a bishop, and for months it had been unsafe to 
appoint any. But at length, the Church, desirous .-of healing the schism evidently 
rising under Novatian, proceeded, with the assistance of the neighboring bishops, to 
the election of Cornelius to that office. About the same time the party of Novatian 
appointed Novatian himself to the same office, in opposition. Schism now existed 
in the two most flourishing Churches in Christendom, but upon principles the most 
discordant. At Carthage, discipline was too severe ; at Rome it was not severe enough. 

At length, Cyprian returned, from his exile ; soon after which, assembling his 
Church and deputies from other Churches, he caused Fortunatus and Novatian to be 
condemned as schismatics, and debarred them from the fellowship of the Church in 
general. In this, Cyprian is thought to have acted hastily, since, whatever was the 
character of Fortunatus and his party, Novatian is allowed b) r all to have been in 
doctrine correct. His only error seems to have been an excessive severity in respect 
to discipline, and permitting himself to be elected to an office already filled. 

The party of Fortunatus at Carthage soon dwindled into insignificance ; but the 
Novatians. under the title of Cathari, which signifies pure, continued to exist and 
flourish till the fifth century, in the greatest part of those provinces which had 
received the Gospel. Novatian appears to have been a good man, though suffered to 
advocate measures too severe. He sealed his faith by martyrdom, in the persecution 
under Valerian. 

It may be added respecting the Novatians, that in process of time they so softened 
the rigor of their master's doctrine, as to refuse absolution only to the most scanda- 
lous offenders. 

25. In the year 251, Decius being" slain, was succeeded by Gallus, 
who after allowing the Church a short calm, began to disturb its peace, 
though not to the extent of his predecessor. The persecution, however, 
was severe ; and was borne by the Christians with more fortitude than 
it had been in the time of Decius. After a miserable reign of eighteen 
months, Gallus was slain, and was succeeded by Valerian. 

During the above persecution, Rome appears to have been more particularly the 
scene of trial. Cornelius, the bishop of that city, was sent into banishment, where 
he died. Lucius, his successor, shared the same fate, in respect to exile ; though 
permitted to return to Rome in the year 252. Shortly after his return, he suffered 
death, and was succeeded by Stephen. " The episcopal seat at Rome was then, it 
seems, the next door to niartrydom." 

Happily for the Church, Cyprian was spared yet a httle longer ; and although 
daily threatened with the fate of his contemporaries in office, he abated nothing of 
his zeal and activity, in arming the minds of Christians against those discouragements 
which the existing persecution was calculated to produce. " Whenever" — such was 
his animating language to his disheartened flock — " Whenever any of the brethren 
shall be separated from the flock, let him not be moved at the horror of. the flight, — 
nor while he retreats and lies hid, be terrified at the solitude of the desert. He is 
not alone to whom Christ is a companion in flight. He is not alone, who keeps 
the temple of God, wherever he is, for God is with him" 



56 PERIOD III.. ..70.. ..306. 

Among the many calamities for which the short reign of Gallus was distinguished, a 
pestilence, which about this time spread its ravages in Africa, was not among the least. 
Such was its violence, that many towns were nearly depopulated, and whole families 
were swept away. To the pagans the calamity was so appalling, that they neglect- 
ed the burial of the dead, and violated the rights of humanity. Lifeless bodies, in 
numbers scarcely to be estimated, \a.y in the streets of Carthage ; an appalling spec- 
tacle to the terrified and distracted inhabitants. 

It was on this occasion that Cyprian and his Christian flock, by their calmness, 
their fortitude, and their activity, gave an illustrious exhibition of the practical supe- 
riority of their religion to the philosophy and religion of the heathen. 

Assembling his people, Cyprian reminded them of the precepts of the Gospel, in 
respect to humanity and benevolence. Influenced by his eloquence, the Christians 
immediately combined to render assistance in a season so peculiar. The rich contribut- 
ed of their abundance ; the poor gave what they could spare ; and all labored, at the 
hazard of their lives, to mitigate a calamity which was desolating the land. With 
admiration did the pagans behold the zeal, the courage, and the benevolence of the 
disciples of Christ ; and yet scarcely were the pagan priesthood, attributing the pesti- 
lence to the spreading of Christianity, prevented from calling upon the emperor to 
extirpate the faith, in order to appease the fury of the gods. 

26. On the ascension of Valerian, A. D. 253, the Church enjoyed a 
state of peace and refreshment for nearly four years ; the emperor 
appearing, in respect to Christians, as a friend and protector; but at 
the expiration of this period, his conduct was suddenly changed, by 
means of the influence of his favorite, the hostile Macrianus, and a 
deadly persecution was commenced, which continued for the space of, 
three years. This is called the eighth persecution. 

The change which took place in Valerian is a remarkable instance of the instabi- 
lity of human character. More than all his predecessors, he was disposed to shew 
kindness towards the Christians. They were allowed to be about his person, and 
to occupy departments of office, in his palace and court. Macrianus, who effected 
the change in the emperor's disposition, was a bigoted pagan, and a bitter enemy to 
the Christian faith. The persecution of its advocates was, therefore, an object of 
deep interest to him, and in Valerian he found a compliance with his wishes, too 
ready for the peace of the. Church. 

In what part of the empire the persecution first began it is difficult to say ; Macri- 
anus exerted himself, however, to render it as general as malice and power could 
effect. 

At Rome, the first person of official distinction, who suffered in pursuance of Vale- 
rian's orders, was Sixtus, the bishop of that city. In his way to execution, he was 
followed by Laurentius, his chief deacon ; who weeping, said, " Whither goest thou, 
father, without thy son." To which Sixtus replied, " You shall follow me in three 
days." 

The prophecy of Sixtus was fulfilled. After the death of the bishop, the Roman 
prefect, moved by an idle report of the great riches of the Church, sent for Laurentius, 
and ordered him to deliver them up. "Give me time," said Laurentius, "to set 
things in order, and I will render an account." 

Three days were granted for the purpose ; during which, the deacon gathered to- 
gether all the poor, who were supported by the Church ; and going to the prefect, 
invited him to go and see a large court full of golden vessels. The magistrate follow- 
ed ; but seeing all the poor people, he turned upon Laurentius with a look of indigna- 
tion. " Why are you displeased," demanded the martyr, " the treasure which you 
so eagerly desire, is but a contemptible' mineral dug from the earth; — these poor 
people are the true gold, these are the treasures I promised you — make the riches 
subserve the best interests of Rome, of the emperor, and of yourself." 

"Do you mock me?" demanded the prefect; "I know you value yourself for 
contemning death ; and, therefore, it shall be lingering and painful." He then caus- 
ed him to be stripped, and fastened to a gridiron, upon which he was broiled to death. 
The fortitude of the martyr, however, was invincible. When he had continued a 



PERSECUTION 



57 



considerable time on one side, he said, " Let me be turned, I am sufficiently broiled 
on one side." Being turned, he exclaimed, " It is enough, you may serve me up." 
Then lifting up his eyes to heaven, he prayed for the conversion of Rome, and expired. 




Laurentius broiled on a bed of iron. 

In Egypt, the persecution raged with not less fury than at Rome. Death or banish- 
ment was the lot of every one, whose boldness in his profession brought him under 
the cognizance of the magistrate. Dionysius of Alexandria, whom Divine Providence 
had remarkably preserved in the Decian persecution, lived to suffer much also in this, 
but not unto death. Being apprehended with five others, he was brought before the 
prefect, by whom he was ordered to recant, on the ground that his example would 
have great influence on others. 

But to this Dionysius boldly replied, " "We ought to obey God rather than man ; I 
worship God, who alone ought to be worshipped." Being promised pardon with his 
companions, provided they would return to duty, and would adore the gods who guard- 
ed the empire — the bishop answered, " We worship the one God, who gave the em- 
pire to Valerian and Gallienus, and to Him we pour out our incessant prayers, for the 
prosperity of their administration." Finding threats in vain, the magistrate banish- 
ed Dionysius and his companions to Cephro, a village on the borders of the desert. 
In their exile, they were accompanied by numbers from Alexandria, and places which 
lay contiguous. 

Cyprian, who had escaped the two preceding persecutions, was made a victim in 
this. His persecution, however, was attended with circumstances of comparative 
lenity. He was seized by Paternus, the proconsul of Carthage, by whose order he 
was banished to Curubis. a small town on the coast, over against Sicily, fifty miles from 
Carthage. Curubis was pleasantly situated, and the air salubrious. Here he remain- 
ed eleven months ; during which he was kindty treated by the inhabitants, and 
enjoyed the privilege of receiving repeated visits from his friends. From Curubis, he 
addressed ^ many warm and affectionate letters to the suffering Churches, and their 
suffering pastors. 

In the year 259, Cyprian was permitted to return, and to take up his residence 
in a garden near his own city. But he was not long suffered to remain in peace ; 
for the orders of Valerian had been given that all ministers should be put to death. 
According to this order, Cyprian was seized, and received the crown of martyrdom. 

Preparatory to his death, he was conducted to a spacious plain, surrounded with 
trees. On his arrival at the spot, Cyprian with great composure took off his mantle, 
and fell on his knees. After having worshipped, he laid aside his other garments, and 
bound a napkin over his eyes. His hands were then tied behind him. A sword 
severed his head from his body. 

Thus fell the martyr Cyprian ; a man, who, in this perilous era of the Church, 
set an example of Christian patience, fortitude and heroism, which, had it been 

8 



58 PERIOD III.. ..70.. ..306. 

exhibited by a man of the world, would have rendered his name illustrious during the 
annals of time. 

27. From the accession of Gallienus, A. D. 260, the son and succes- 
sor of Valerian, to the eighteenth year of Dioclesian, answering to the 
year 302, the history of the Church furnishes no materials of peculiar 
interest. With the exception of the short persecution under Aurelian, 
called the ninth persecution, the Church in general enjoyed an interval 
of peace. 

The termination of the persecution under Valerian, it is worthy of remark, was 
caused by an event which, in respect to that monarch, may be considered as a signal 
frown of Divine Providence. During the irruption of some of the northern nations 
into the empire, Valerian was taken prisoner by Sapor, king of Persia, who detained 
him during the remainder of his life. To add to his humiliation, the king made him 
basely stoop, and set his foot upon him, when he mounted on horseback. At last, 
he ordered him to be flayed, and then rubbed with salt. 

In Gallienus, the Church found a friend and protector ; for he not only stayed, by 
his imperial edict, the persecution commenced by his father, but issued letters of 
license to the bishops to return from their dispersion to the care of their respective 
pastoral charges. 

After a reign of fifteen years, Gallienus was succeeded by Claudius, who, in the 
short space of two years, was followed by Aurelian. This emperor for a time appear- 
ed friendly to the Christians ; but at length, through the influence of a restless pagan 
priesthood, he commenced the work of persecution. Happily, however, the measures 
which he was adopting, were prevented from being fully executed, by his death 
A. D. 275. 

From this date, through the reign of Tacitus, Probus, Carus, and his two sons, 
the spirit of persecution was, in a great degree, dormant. 

28. Dioclesian was declared emperor in the year 284, and for 
eighteen years, as already stated, was kindly disposed towards the 
Christians. The interval of rest, however, which had been enjoyed from 
the accession of Gallienus, (excepting the reign of Aurelian,) extended, 
as it now was for eighteen years longer, was far from adding to the 
honor of the Church. At no period, since the days of the apostles, had 
there been so general a decay of vital godliness, as in this. Even in 
particular instances, we look in vain for the zeal and self-denial of more 
primitive times. 

Although Dioclesian appears not to have respected religion himself, both his wife 
and daughter cherished a secret regard for it. The eunuchs of his palace, and the 
officers of state with their families, were open in their professions of attachment. Multi- 
tudes thronged the worship of God. ; and when at length the buildings appropriated to 
that purpose were insufficient, larger and more magnificent edifices were erected. 

Were the kingdom of Christ of this world ; were its strength and beauty to be 
measured by secular prosperity ; this might have been considered the era of its 
greatness. But the glory of the Church was passing away. During the whole of 
the third century, the work of God in purity and power had been declining ; and 
through the pacific part of Dioclesian's reign, the great first outpouring of the 
Spirit of God, which began on the day of Pentecost, appears to have nearly ceased. 

A principal cause of this sad declension, may be found in the connection which 
was formed by the professors of religion with the philosophy of the times. Outward 
peace and secular advantage completed the corruption. Discipline, which had 
been too strict, softened into an unscriptural laxity. Ministers and people became 
jealous of one another, and ambition and covetousness became ascendant in the 
Church. The worship of God was indeed generally observed ; nominal Christians 
continually increased ; but the spirit which had but a few years before so nobly and 
zealously influenced a Cyprian, a Dionysius, a Gregory, and which so strongly 



PERSECUTION, 59 

resembled the spirit of apostolic times, was gone. Such having become the defiled 
and degenerated state of the Church, can it be thought strange that God should 
have suffered her, in order to purify and exalt her, again to walk amidst the fires of 

persecution? 

29. In the year 2S6, Dioclesian, finding the charge of the whole empire 
too burdensome, associated with himself his friend Maximian ; and in 292 
they took two colleagues, Gallerius and Constantius, each bearing the 
title of Caesar. The empire was now divided into four parts, under the 
government of tico emperors, and two Ccesars, each being nominally 
supreme ; but in reality, under the direction of the superior talents of 
Dioclesian. 

30. Excepting Constantius, who was distinguished for a character 
mild and humane, these sovereigns are represented as " monsters of 
horrible ferocity j" though in savageness Galerius seems to have excelled. 
To his more inordinate hatred of the Christians, and his influence 
over the mind of Dioclesian, is attributed the tenth and last persecution ; 
which commenced about the year 303, and continued in some parts of the 
empire for the space of ten years. Excepting in France, where Constan- 
tius ruled, the persecution pervaded the whole Roman empire, and in 
severity exceeded all that had gone before. 

Galerius had been brought up by his mother ; a woman extremely bigoted to pagan- 
ism, and had imbibed all her prejudices against Christianity. He was prepared, 
therefore, in his feelings, to wage a war of extermination against its professors, at 
any favorable opportunit} 1 ". Such an opportunity was not long in presenting itself. 
Dioclesian usually held his court during the winter at Nicomedia. Here Galerius 
met the chief emperor, and entered upon his plan of exciting him against the Chris- 
tians. Dioclesian was not wanting in hatred to Christianity, but he preferred to 
extirpate rather by fraud, than violence. The furious disposition of Galerius, how- 
ever, prevailed ; and Nicomedia was destined to feel the sad consequences of this 
bloody coalition. 

Accordingly, on the feast of Terminalia, early in the morning, an officer, with a 
party of soldiers, proceeding to the great Church, burst open its doors, and taking 
thence the sacred writings, burnt them, aad plundered the place of every thing valu- 
able ; after which they demolished the building itself. The day following, edicts 
were issued by the emperor, by which the advocates of the Christian religion were 
deprived of all honor and dignity, and exposed to torture. 

Shortly after, the palace was set on fire by the instigation of Galerius, and the 
crime was laid to the Christians. Upon this, Dioclesian entered into all the views 
and plans of his maddened prompter. Orders were sent throughout all the empire 
to its remotest provinces ; and were executed with a faithfulness, which in some 
cases decency admits not of being recorded. 

From the great and general defection of professors in the Church, before the com- 
mencement of this persecution, genuine Christian fortitude and decision could scarce- 
ly be expected to be found. But the spirit of martyrdom revived, as the persecution 
progressed. Christians suffered with the greatest faith and patience. Many indeed 
apostatized ; but the greater part that came to the trial resisted even unto blood. 

This persecution was the last which the Church in general experienced. If we may 
credit the historians of the time, it was by far the most severe. Monsieur Godeau 
crmputes that, in this tenth persecution, there were not less than seventeen thousand 
Christians put to death in the space of one month. And that " during "the continu- 
ance of it, in the province of Egypt alone, no less than one hundred and fifty thou- 
sand persons died by the violence of their persecutors ; and five times that number 
through the fatigues of banishment, or in the public mines to which they were con- 
demned."' By means of this persecution, however, the Church was purified, and the 
■word of God was revived : and full proof was given of the power of the Great Head 



60 PERIOD III 70.. ..306. 

of the Church to render ineffectual every weapon formed against her peace and 
salvation. 

During this persecution, there was one Victor, a Christian, of a good family, at 
Marseilles, in France, who spent a great part of the night in visiting the afflicted, 
and confirming the weak, which pious work he could not, consistently with his own 
safety, perform in the daytime ; and his fortune he spent in relieving the distresses 
of poor Christians. His actions becoming known, he was seized by the emperor's 
orders, and being carried before two prefects, they advised him to embrace paganism, 
and not forfeit the favor of his prince, on account of a dead man, as they styled 
Christ. In answer to which he replied, " That he preferred the service of that dead 
man, who was in reality the Son of God, and had risen from the grave, to all the 
advantages he could receive from the emperor's favor : that he was a soldier of 
Christ, and would therefore take care the post he held under an earthly prince, should 
never interfere with his duty to the King of heaven." For this reply, Victor was 
loaded with reproaches, but being a man of rank, he was sent to the emperor to 
receive his final sentence. When brought before him, Maximian commanded him, 
under the severest penalities, to sacrifice to the Roman idols ; and on his refusal, 
ordered him to be bound, and dragged through the streets. During the execution 
of this order, he was treated by the enraged populace with all manner of indignities. 
Remaining, however, inflexible, his courage was deemed obstinacy : to which he 
replied, " That the ready disposition of the disciples of Christ to undergo any suffer- 
ings on that score, and the joy with which they met the most ignominious and pain- 
ful deaths, were sufficient proofs of their assurance of the object of that hope." He 
added, " That he was ready to give an example of what he had said, in his own 
person." When stretched upon the rack, he turned his eyes towards heaven, and pray- 
ed t , God to give him patience ; after which he underwent the tortures with admirable 
for^ude. Th^ executioners being tired of inflicting the torments, he was taken from 
the ra :K. r, ;::. . .<_ aveyed to a dungeon. During his confinement he converted the gaol- 
ers, namra Alexander, Felician, and Longinus. This affair coming to the know- 
ledge of the emperor, he ordered them immediately to be put to death, and they 
were beheaded accordingly. Victor was afterwards again put to the rack, beaten 
with clubs, and then again sent to his dungeon. Being a third time examined 
concerning his religion, he persevered in his principles ; a small altar was then 
brought, and he was commanded to offer incense upon it immediately ; but refus- 
ing this, he boldly stepped forward, and with his foot overthrew both altar and idol. 
The emperor Maximian, who was present, was so enraged at this, that he ordered 
the foot with which he had kicked the altar, to be immediately cut off, and Victor to 
be thrown into a mill, and crushed to pieces with the stones. This horrid sentence 
was put into execution ; but part of the apparatus breaking, he was drawn from 
the mill terribly bruised ; and the emperor, not having patience to stay till it was 
mended, ordered his head to be struck off, which was executed accordingly. 

To the foregoing affecting story, we shall add an account of the singular fortitude 
and noble conduct of three Christian friends, who were also called to seal their faith * 
in Jesus with their blood. 

While Maximus, governor of Cilicia, was at Tarsus, these three Christians were 
brought before him by Demetrius, a military officer. Tarachus, the eldest, and first 
in rank, was addressed by Maximus, who asked him what he was ? The prisoner 
replied, " A Christian." This reply offending the governor, he again made the same 
demand, and was answered in a similar manner. Hereupon the governor told him, 
that he ought to sacrifice to the gods, as that was the only way to promotion, riches, 
and honors ; and that the emperors themselves did what he recommended to him to 
perform. But Tarachus replied, that avarice was a sin, and that gold itself was an 
idol as abominable as any other ; for it promoted frauds, treacheries, robberies, and 
murders ; it induced men to deceive each other, by which in time they deceived 
themselves, and bribed the weak to their own eternal destruction. As for promotion, 
he desired it not, as he could not, in conscience, accept of any place which would 
subject him to pay adoration to idols ; and with regard to honors, he desired none 
greater than the honorable title of Christian. As to the emperors themselves being 
pagans, he added, with the same undaunted and determined spirit, that they were 
superstitiously deceived in adoring senseless idols, and evidently misled by the machi- 



PERSECUTION. 61 

nations of the devil himself. For the boldness of this speech, his jaws were ordered 
to be broken. He was then stripped, scourged, loaded with chains, and thrown into 
a dismal dungeon, to remain there till the trials of the other two prisoners. Probus 
was then brought before Maximus. who, as usual, asked his name. Undauntedly 
the prisoner replied, the most valuable name he could boast of was that of a Christian. 
To this Maximus replied in the following words : " Your name of Christian will be 
of little senice to you ; be therefore guided by me ; sacrifice to the gods, engage 
my friendship, and the favor of the emperor." Probus nobly answered, "that as he 
had relinquished a considerable fortune to become a soldier of Christ, it might 
appear evident, that he neither cared for his friendship, nor the favor of the emperor." 
Probus was then scourged ; and Demetrius, the officer, observing to him how his 
blood flowed, advised him to comply ; but his only answer was, that those severities 
were agreeable to him. ""WTiat !'" cried Maximus, "does he still persist in his mad- 
ness?'' To which Probus rejoined, "that character is badly bestowed on one who 
refuses to worship idols, or what is worse, devils." ■ After being scourged on the 
back, he was scourged on the belly, which he suffered with as much intrepidity as 
before, still repeating " the more my body suffers and loses blood, the more my 
soul will grow vigorous, and be a gainer." He was then committed to gaol, loaded 
with irons, and his hands and feet stretched upon the stocks. Andronicus was next 
brought up, when being asked the usual questions, he said, "I am a Christian, a 
native of Ephesus, and descended from one of the first families in that city." He 
was ordered to undergo punishment similar to those of Tarachus and Probus, and 
then to be remanded to prison. 

Having been confined some days, the three prisoners were again brought before 
Maximus, who began first to reason with Tarachus, saying that as old age was 
honored, from the supposition of its being accompanied by wisdom, he was in hopes 
that what had already passed, must, upon deliberation, have caused a change in 
his sentiments. Finding himself, however, mistaken, he ordered him to be tortured 
by various means ; particularly, fire was placed in the palms of his hands ; he was 
hung up by his feet, and smoked with wet straw; and a mixture of salt and. 
vinegar was poured into his nostrils, and he was again remanded to his dungeon. 
Probus being again called, and asked if he would sacrifice, replied, " I come better 
prepared than before ; for what I have already suffered, has only confirmed and 
strengthened me in my resolution. Employ your whole power upon me, and you 
will find that neither you, nor your master, the emperors, nor the gods whom you 
serve, nor the devil, who is your father, shall oblige me to adore gods whom I know 
not." The governor, however, attempted to reason with him, paid the most extrava- 
gant praises to the pagan deities, and pressed him to sacrifice to Jupiter ; but Probus 
turned his casuistry into ridicule, and said, " Shall I pay divine honors to Jupiter ; to 
one who married his own sister ; to an infamous debaucher, as he is even acknow- 
ledged to have been by your own priests and poets ?" Provoked at this speech, the 
governor ordered him to be struck upon the mouth, for uttering what he called blas- 
phemy ; his body was then seared with hot irons ; he was put to the rack, and after- 
wards scourged ; his head was then shaved, and red hot coals placed upon the crown ; 
and after all these tortures he was again sent to prison. 

^Vhen Andronicus was again brought before Maximus, the latter attempted to 
deceive him, by pretending that Tarachus and Probus had repented of their obsti- 
nacy, and owned the gods of the empire. To this the prisoner answered, " Lay not, 
governor ! such a weakness to the charge of those who have appeared here before 
me in this cause, nor imagine it to be in your power to shake my fixed resolution 
with artful speeches. I cannot believe that they have disobeyed the laws of their 
fathers, renounced their hopes in our God, and consented to your extravagant orders ; 
nor will I ever fall short of them in faith and dependence upon our common Savior ; 
thus armed, I neither know your gods, nor fear your authority ; fulfil your threats, 
execute your most sanguinary inventions, and employ every cruel art in your power 
on me, I am prepared to bear it for the sake of Christ." For this answer he was cruelly 
scourged, and his wounds were afterwards rubbed with salt ; but being well again in 
a short time, the governor reproached the gaoler for having suffered some physician 
to attend to him. The gaoler declared, that no person whatever had been near him, 
or the other prisoners, and that he would willingly forfeit his head, if any allegation of 

6 



62 PERIOD III.. ..70.. ..306. 

the kind could be proved against him. Andronicus corroborated the testimony of the 
gaoler, and added, that the God whom he served was the most powerful of physicians. 
These three Christians were brought to a third examination, when they retained 
their constancy, were again tortured, and at length ordered for execution. Being 
brought to the amphitheatre, several beasts were let loose upon them, but none of the 
animals, though hungry, would touch them. Maximus became so surprised and 
incensed at this circumstance, that he severely reprehended the keeper, and ordered 
him to produce a beast that would execute the business for which he was wanted. 
The keeper then brought out a large bear that had that day destroyed three men ; but 
this creature, and a fierce lioness, also refused to touch the Christians. Finding the 
design of destroying them by means of wild beasts ineffectual, Maximus ordered 
them to be slain by a sword, which was accordingly executed on the eleventh of 
October, A. D. 303. They all declared, previous to their martyrdom, that as death 
was the common lot of all men, they wished to meet it for the sake of Christ ; and to 
resign that life to faith, which must otherwise be the prey to disease* 

DISTINGUISHED CHARACTERS IN PERIOD III. 

1. Clemens Romanics, a father of the Church, a companion of Paul, 
and bishop of Rome. 

2. Ignatius, bishop of Antioch, and author of seven epistles on 
religious subjects. 

3. Polycarp, bishop of Smyrna, author of an epistle to the Philip- 
pi ans. 

4. Justin Martyr, who, from being a heathen philosopher, became a 
zealous supporter of Christianity, and wrote two admirable apologies for 
Christians. 

5. Irenceus, bishop of Lyons, disciple of Polycarp, and author of five 
books against the heresies of his time. 

6. Clemens Alexandrinus, master of the Alexandrian school, and justly 
celebrated for the extent of his learning, and the force of his genius. 

7. Tertullian, the first Latin author in the Church, much distinguish- 
ed for his learning, and admirable elocution in the Latin tongue. 

8. Origen, a presbyter and lecturer at Alexandria, distinguished for 
his great learning, and for the Hexapla, a work which contained the 
Hebrew text of the Bible, and all the Latin and Greek versions then in 
use, ranged in six columns. 

9. Cyprian, bishop of Carthage, distinguished for his piety and elo- 
quence, and for his zeal against the " Novatian schism." 

10. Novatian, author of the " Novatian schism," which long afflicted 
the Churches, at Rome and Carthage. 

1. Clemens Romanics was born at Rome ; but in what year is uncertain. He was 
the fellow laborer of Paul, and sustained the character of an apostolic man. He 
became bishop of Rome, and was distinguished both as a minister and a defender 
of the faith. There is nothing remaining of his books, excepting an epistle address- 
ed to the Corinthian Church. This epistle next to holy writ, has usually been esteem- 
ed one of the most valuable monuments which have come down to us from ecclesi- 
astical antiquity. Clemens died at the advanced age of one hundred. 

2. Ignatius, see Sec. 6. 

3. Polycarp, see Sec. 9. 

4. Justin Martyr, so called from his being a martyr, was born at Neapolis, the 
ancient Sichem of Palestine, in the province of Samaria. His father being a Gentile 
Greek, brought him up in his own religion, and had him educated in all the Grecian 
learning and philosophy, to which he was greatly attached. 

* Fox's Book of Martyrs. 



PERSECUTION. 63 

As he was walking one day alone by the sea-side, a grave and ancient person, of 
venerable aspect, rnet him, and fell into conversation with him, on the comparative 
excellence 'of philosophy and Christianity. From this conversation Justin was 
induced to examine into the merits of the latter, the result of which was his con- 
version, about the sixteenth year of the reign of Adrian, A. D. 132. 

From this time, Justin employed his pen in defence of Christianity, and finally 
suffered in the cause. See Sec. 9. 

5. Irt/iczu! was undoubtedly by birth a Greek, and not improbably born at or near 
Smyrna. He was a disciple of the renowned Polycarp, and for nearly forty years 
exhibited the meekness, humility, and courage of an apostle. Before the martyrdom 
of Pothinas, he was elected bishop of Lyons, in which office he suffered much from 
enemies without, and heretics within. Against the latter he employed his pen ; but 
of his works only five have come down to us, and the greatest part of the original 
Greek is wanting in these. He suffered martyrdom in the reign of Severus, during 
the fifth persecution, about the year 202, or 203. See Sec. 12. 

6. Clemens Alexandrinus, so called to distinguish him from Clemens Romanus, was 
born at Alexandria, and succeeded Pantenus as master of the school in that city, 
A. D. 191. He studied in Greece, Asia, and Egypt ; and became not only distinguish- 
ed in a knowledge of polite literature and heathen learning, but for his exact and 
enlarged views of the Christian revelation. 

Of his works only three remain ; his Stromates, or " Discourses abounding with 
miscellaneous matter ;" an Exhortation to Pagans ; and his Pcedagogus, or " The 
Schoolmaster." History says nothing of his death ; but his memory appears to have 
been long highly revered at Alexandria. 

7. TtrtuJUan was by birth a Carthagenian. He was at first a heathen, and pur- 
sued the profession of law, but afterwards embraced the Christian religion. He 
possessed great abilities and learning of all kinds, which he employed vigorously in 
the cause of Christianity, and against heathens and heretics ; but towards the con- 
clusion of his life he appears to have fallen into some errors himself. 

Both ancient and modern writers bear testimony to his abilities and learning. 
Eusebius says that he was one of the ablest Latin writers which had existed. He 
appears to have been a pious man, but his piety was of a melancholy and austere 
cast. He was deficient in judgment, and prone to credulity and superstition, which 
may perhaps serve to account for his departure from good principles, in the latter part 
of his life. 

8. Origen is one of the most conspicuous characters belonging to the age in which 
he lived. He was born at Alexandria, in the year 185. In his youth, he saw his 
father beheaded for professing Christianity, and all the family estate confiscated. But 
Providence provided for him. A rich lady of Alexandria took him imder her patron- 
age. He applied himself to study, and soon acquired great stores of learning. 

On becoming master of the Alexandrian school, multitudes crowded to hear him, and 
were impressed by his instructions. At the age of forty-five, he was ordained a priest, 
and delivered theological lectures in Palestine. In diligence and learning, he seems 
to have surpassed all his contemporaries. Of these, his Hezapla, or work of six 
columns, is a memorial. 

The occasion of his preparing this stupendous work, was an objection, on the part 
of the Jews, when passages of Scripture were quoted against them, that they did not 
agree with the Hebrew. Origen undertook to reduce all the Latin and Greek versions 
in use into a body with the Hebrew text, that they might be compared. He made six 
columns : in the first he placed the Hebrew, as the standard ; in the second the Seplu- 
agint, and then the other versions according to their dates — passage against passage. 
The whole filled fifty large volumes. It was found fifty years after his death, in an 
obscure place, in the city of Tyre, and deposited in the public library. The most of 
it was destroyed in the capture of the city, A. D. 653. 

As a theologian, we must not speak so highly of him. Unhappily, he introduced a 
mode of explaining Scripture which did much injur}" to the Church. He supposed it 
was not to be explained in a literal, but in an allegorical manner ; that is, that the Scrip- 
tures had a hidden, or figurative sense. This hidden sense he endeavored to give, and 
always at the expense of truth. 



64 PERIOD III.. ..70.. ..306. 

His method of explaining Scripture was long after followed by many in the Church 
and school*, and greatly tended to obscure the evangelical doctrines of the Gospel. 
The errors of Origen were great. He was a learned man, but a most unsafe guide. 
He introduced, it is said, the practice of selecting a single text as the subject of dis- 
course. He suffered martrydom under Decius, about 254. 
9. Cyprian, see Sec. 23, and onward. 

10. Novation, see Sec. 24. 



65 




Vision of Constantine. 



PERIOD IV 



THE PERIOD OF THE DECLINE OF PAGANISM WILL EXTEND FROM THE ACCES- 
SION OF CONSTANTINE, A. D. 306, TO THE ESTABLISHMENT OF THE 
SUPREMACY OF THE ROMAN PONTIFF, A. D. 606. 



1. In the year 306, Constantius Chlorus, who administered the govern- 
ment in the west, died at York, in Britain, and was succeeded by his son 
Constantine. His accession to the throne forms an important era in the 
history of the Church, as it was during his reign, that Christianity was 
established by the civil power, and consequently paganism began to 
decline. 

The father of Constantine had, for some time, been declining in health, and find- 
ing his end approaching, wrote to Galerius to send him his son, who was at that 
time detained by the latter, as a hostage. This request being refused, young Con 
stantine. aware of the danger of his situation, resolved on flight. Accordingly, seiz 
ing a favorable opportunity, he fled from the court of Galerius, and, to prevent pursuit, 
is said to have killed all the post-horses on his route. Soon after his arrival at York, 
his father died, having nominated his son to be his successor, an appointment which 
the army, without waiting to consult Galerius, gladly confirmed. 

2. The division of the empire, at this time, stood thus : the eastern 
department included Asia Minor, Syria, Egypt, and Palestine, with very 
considerable territory on every side. The western department comprised 
part of Africa, Sicily, Italy, Spain, Gaul, Germany, and Britain. The 
former of these divisions was governed by Galerius, he having some 
time before obliged Dioclesian and Maximinian to resign to him their 
share of the imperial dignity. To the western department Constantine 
succeeded, excepting Africa and Italy, which countries his father had 

9 6* 



66 PERIOD IV.. ..306.. ..606. 

voluntarily surrendered to Galerius. Of these, Severus, one of the 
Csesars of Galerius, had the charge ; and Maximin, another Caesar, had 
the charge of Egypt, Palestine, and the more distant provinces of the 
east. 

3. Throughout the department of Constantine, the Church enjoyed 
great peace and prosperity, but in that of Galerius, a persecuting spirit 
continued to prevail. Through the lenity of Severus, Africa and Italy 
enjoyed considerable repose. 

4. In the year 310, Galerius was reduced to the brink of the grave, by a 
lingering disease. Stung with the reflection of his impious life, and 
wishing, perhaps, to make some atonement for his persecution of the 
Christians, he issued a general edict, making it unlawful to persecute, 
and granting liberty of conscience to his subjects. 

The disease inflicted upon Galerius, like that of Herod, seems to have come imme- 
diately from the hand of God, and to have been, as in the case of that wicked prince, an 
awful exhibition of divine wrath. Worms bred in his frame, till even the bones and 
marrow became a mass of rottenness and putrefaction. No language can describe 
his distress, or depict the horrors of his mind. In the midst of his tortures, as if 
conscious that to the persecution of the Christians he owed the wrath he suffered, he 
promised that " He would rebuild the Churches he had demolished, and repair the 
mischief he had done the innocent Christians." "We permit them," said he, in the 
edict, which he published, " freely to profess their private opinions, and to assemble 
in their conventicles, without fear of molestation ; provided, always, that they pre- 
serve a due respect to the established laws and government ;" and, as if convinced 
that Christians alone had power with God, he added, " We hope that our indulgence 
will engage the Christians to offer up prayers to the Deity, whom they adore, for our safe- 
ty and prosperity, for their own, and that of the republic." 

This important edict was issued, and set up at Nicomedia, on the 13th April, 311 ; 
but the wretched Galerius died not long after its publication, under torments the 
most excruciating. 

5. The edict of Galerius, in favor of the Christians, was far from deliver- 
ing them from the wrath of their enemies, especially in Syria and Egypt. 
These provinces being under the superstitious and cruel Maximin, he 
afTected to adopt the more lenient measures of Galerius ; but soon com- 
menced the erection of heathen temples, the establishment of heathen 
worship, and a bitter persecution of the Christians. 

6. On his death-bed, Galerius had bequeathed the imperial diadem to 
Licinius, to the no small mortification of Maximin, who was expecting 
that honor himself. In the year 313, the jealousy of these rivals broke 
out into open war, in which each contended for the sovereignty of the 
east ; but victory, at length, decided in favor of Licinius. 

7. The result of this contest was exceedingly favorable to the Church, 
for Maximin, finding himself deceived by a pagan oracle, which he had 
consulted before the battle, and which had predicted his victory, resolved 
upon the toleration of Christianity. His persecuting edicts were, there- 
fore, countermanded ; and others, as full and favorable as those of Con- 
stantine, were substituted. Thus Christianity was brought through this 
long and fearful struggle, and the followers of Jesus were allowed to 
believe and worship as they pleased. 

Notwithstanding this change in the policy of Itlaximin, in respect to the toleration 
of Christianity, he had become too deeply laden with guilt to escape the righteous 
judgment of Heaven. Like Galerius, an invisible power smote him with a sore 



DECLINE OF PAGANISM. 67 

plague, which no skill could remove, and the tortures of which no medicines could 
even alleviate. Eusebius represents the vehemence of his inward inflammation to 
have been so great, that his eyes started from their sockets ; and yet still breathing, 
he confessed his sins, and called upon death to come and release him. He acknow- 
ledged that he deserved what he suffered for his cruelty, and for the insults which 
lie offered to the Savior. At length, he expired in an agony, which imagination can 
scarcely conceive, having taken a quantity of poison to finish Ms hateful existence. 

8. Maximin was succeeded at Rome by his son Maxentius, whose 
government becoming oppressive, the people applied to* Constantine to 
relieve them from his tyranny. Willing to crush a foe whom he had 
reason to fear, Constantine marched into Italy, in the year 311, at the 
head of an army of several thousands, where he obtained a signal victory 
over Maxentius, who, in his flight from the battle ground, fell into the 
Tiber, and was drowned. 

Eusebius, who wrote the life of Constantine, has transmitted to us the following 
account of a very extraordinary occurrence, which the emperor related to this histo- 
rian, and confirmed with an oath, as happening during his march into Italy. Being 
greatly oppressed with anxiety, as to the result of the enterprise which he had under- 
taken, and feeling the need of assistance from some superior power, in subduing 
Maxentius, he resolved to seek the aid of some deity, as that which alone could en- 
sure him success. Being favorably impressed with the God of the Christians, he 
prayed to him ; and in the course of the day, he was struck with the appearance of a 
cross in the heavens, exceeding bright, elevated above the sun, and bearing the in- 
scription, " Conquer by this." For a time, Constantine was perplexed to conjecture the 
import of this vision ; but, at night, Christ presented himself to him, in his slumbers, 
and holding forth the sign which he had seen in the heavens, directed him to take it 
as a pattern of a military standard, which he should carry into battle, as a certain 
protector. Accordingly, Constantine ordered such a standard to be made, before which 
the enemy fled in every direction. On becoming master of Rome, he honored the 
cross, by putting a spear of that form into the hand of the statue, which was erected 
for him, in that city* 

9. On the defeat and death of Maxentius, the government of the 
Roman world became divided between Constantine and Licinius, who 

*This vision of Constantine has occasioned no little perplexity to ecclesiastical historians, 
and very opposite opinions have been formed as to its reality. Milner, who has by some 
been censured for his credulity, considers it as a miracle, wrought in favor of Christianity, 
and in answer to the prayer of Constantine. " He prayed, he implored," says this histo- 
rian, " with much vehemence and simplicity, and God left him not unanswered." But is it 
possible, that God should thus signally answer a man, who was in doubt whether he should 
seek his aid, or that of some pagan deity? Besides, if this were a miracle, and Constan- 
tine regarded it as such, it is still more singular that he should neglect to profess his faith 
in Christ by baptism, until on his death-bed, more than thenty years after this event is said 
to have occurred. Dr. Haweis strongly maintains an opinion contrary to Milner. " I have 
received no conviction," says the former historian, " from any thing I have yet read respect- 
ing the miracle of the cross in the sky, and the vision of Christ to Constantine the subse- 
quent night, any more than of the thundering legion of Adrian." " I will not," adds he. 
" say it was impossible, nor deny that the Lord might manifest himself to him, in this extra- 
ordinary wav ; but the evidence is far from being^conclusive, and I can hardly conceive a 
man of his character should be thus singularly favored." Mosheim is evidently perplexed 
about it. and so is his translator. The latter admits, that " the whole story is attended 
with difficulties, which render it both as a fact and a miracle extremely dubious, to say no 
more." To this may be added the opinion of tne author of an able disquisition on the sub- 
ject, appended to Vol. I. of Dr. Gregory's Church History — an opinion, formed, it should 
seem, from a critical and candid examination of the subject, viz. that Eusebius, to whom 
Constantine related the story, did not himself believe it — that there is not sufficient evidence 
that any of the army, besides the emperor, saw the phenomena in the heavens— that the ac- 
counts given of it by Constantine, at different times, do not agree ; and finally — that it was 
a fiction, invented by the emperor, to attach the Christian troops to his cause more firmly, 
and to animate his army in the ensuing battle. 



68 PERIOD IV.. ..306.. ..606. 

immediately granted to Christians permission to live according to their 
laws and institutions ; and in the year 313, by a formal edict drawn up 
at Milan, confirmed and extended these privileges. 

10. The concurrence of Licinius with Constantine in befriending the 
Christian cause, lasted but a few years. Becoming jealous of the increas- 
ing power of his rival with the Christians, Licinius turned his hand 
against them, and proceeded to persecute and distress them. In conse- 
quence of this attack upon them, Constantine declared war against him, 
which, in the year 323, ended in his defeat and death. 

Licinius has by some been supposed to have been a Christian ; but with what pro- 
priety this opinion has been entertained, seems difficult to conceive. " The truth of the 
case," says Dr. Jortin, " seems to have been, that he pretended for some time to be a 
Christian, but never was so. He was so ignorant, that he could not even write his 
own name ; and so unfriendly to all learning, that he called it the pest and poison of 
the state." 

11. The death of Licinius happened in 323, at which time Constan- 
tine succeeded to the whole Koman empire, which, till now, had not 
been in subjection to one individual for many years. This event tended, 
in no small degree, to increase the strength, and add to the external 
prosperity of the Christian cause ; since Christianity was now universally 
established; no other religion being tolerated throughout the bounds of 
the empire. 

Whether Constantine was sincerely attached to the Gospel, or ever felt the sanctify- 
ing influences, may admit of doubt ; yet, it is certain, that he displayed no small zeal 
in honoring and establishing it. By his order, the pagan temples were demolished, or 
converted into Christian Churches ; the exercise of the old priesthood was forbidden, 
and the idols destroyed ; large and costly structures for Christian worship were rais- 
ed ; and those already erected were enlarged and beautified. The episcopacy was 
increased, and honored with great favors, and enriched with vast endowments. The 
ritual received many additions ; the habiliments of the clergy were pompous ; and the 
whole of the Christian service, at once, exhibited a scene of worldly grandeur and ex- 
ternal parade. 

12. The ascendancy thus given to Christianity over paganism by 
Constantine, — the exemption of its professors from bitter enemies, who, 
through ten persecutions, had sought out and hunted down the children 
of God — the ease and peace which a Christian might now enjoy in his 
profession ; would lead us to expect a corresponding degree of purity 
and piety, of meekness and humility, among the Churches of Christ. 
This was, however, far from being their happy state. As external 
opposition ceased, internal disorders ensued. From this time, we shall 
see a spirit of pride, of avarice, of ostentation, and domination, invading 
both the officers and members of the Church ; we shall hear of schisms 
generated, heretical doctrines promulgated, and a foundation laid for an 
awful debasement and declension of true religion, and for the exercise 
of that monstrous power which was afterwards assumed by the popes of 
Rome. 

During the past history of the Church, we have seen her making her way through 
seas and fires, through clouds and storms. And so long as a profession of religion was 
attended with danger, so long as the dungeon, the rack, or the faggot, was in prospect to 
the disciples of Jesus, their lives and conversation were pure and heavenly. The Gos- 
pel was their only source of consolation, and they found it in every respect sufficient 
for all their wants. It taught them to expect to enter the kingdom of God only 



DECLINE OF PAGANISM. 69 

'• through much tribulation.'' By the animating views and principles it imparted, it 
raised their minds above the enjoyments of the present scene ; and in hope of life and 
immortality, they could be happy, even if called to lay down their lives, for the sake of 
their profession. Herein the power of their religion was conspicuous ; — it was not 
with them an empty speculation floating in the mind, destitute of any influence upon 
the will and affections. While it induced them to count no sacrifice too costly, which 
they were called to make for the Gospel's sake, they were led to experience the most 
fervent Christian affection one towards another ; to sympathize most tenderly with 
each other, in all their sorrows and distresses ; and thereby bearing one another's bur- 
dens, to fulfil their Lord's new command of brotherly love. This was the promi- 
nent feature in Christianity, during the first three centuries. 

But now. when a profession of the Gospel was no longer attended with danger, — 
when the Churches became liberally endowed, and the clergy were loaded with honors, 
— humility, and self-denial, and brotherly kindness, the prominent characteristics of the 
religion of Jesus, seem scarcely perceptible. Every thing which was done, had a pri- 
mary reference to show and self-aggrandizement. The government of the Church 
was now modelled, as far as possible, after the government of the state. The emperor 
assumed the title of bishop ; and claimed the prerogative of regulating its external 
affairs ; and he and his successors convened councils, in which they presided, and 
determined all matters of discipline. 

The conduct of Constantine towards the pagans also merits censure, notwithstanding 
that his power was exercised in favor of Christianity. Instead of leaving every one to 
obey the dictates of his conscience, he prohibited by lam the worship of idols throughout 
the bounds of his empire. In this, he obviously transcended the authority invested in 
him as a civil ruler — for if a civil magistrate may prohibit religious opinions, or punish 
the abettors of them, merely because in his view they are unscriptural, he has the same 
right to punish a professing Christian, whose sentiments, or practices, differ from his 
own. as he would have to punish a pagan, or a Mahommedan. If the magistrate 
may lawfully exercise a control over the human mind, in one instance, may he not in 
any other, since, upon the supposition, his own judgment is the authorized standard 
of what is right and wrong, in matters of religion ? The truth is, the magistrate de- 
rives no authority, either from reason, or the word of God, to control the human mind 
in relation to its religious faith. Upon this principle, Constantine and his bishops were 
no more justified in abolishing heathenism, by the force of civil power, than Dioclesian 
and Galerius, with the priests; were justified in their attempt to break down and de- 
stroy Christianity. Well has it been observed ; " Let the law of the land restrain vice 
and injustice of every kind, as ruinous to the peace and order of society, for this is its 
proper province ; but let it not tamper with religion, by attempting to enforce its exer- 
cises and duties." 

13. At this time commenced the controversy of the Donatists, the 
origin of which, according to Dr. Jorton, is to be traced to the perse- 
cution, A. D. 303, (Per. III. Sec. 30,) during which Christians were 
required to give up their sacred books. They who complied were called 
Traditores. Among those who were suspected of this fault, was 
Mensurius, bishop of Carthage, for which, and other reasons, Donatus, 
bishop of Numidia and his partisans, refused to hold communion with 
him. Thus began a schism which continued three hundred years, 
and overspread the provinces of Africa. 

The Donatists, after their party was formed, maintained that the sanctity of their 
bishops gave to their community alone a full right to be considered as the true Church. 
Hence, they avoided all communication with other Churches, from an apprehension 
of contracting their impurity and corruption. They also pronounced the sacred rites 
and institutions void of all virtue among those Christians who were not precisely of 
their sentiments. They not only rebaptized those who joined their party from other 
Churches, but reordained those who already sustained the ministerial office. 

14. This controversy Constantine took fruitless pains to settle, both by 
councils and hearings ; but finding the Donatists refractory, he was 



70 PERIOD IV.. ..306.. ..606. 

provoked to banish some, and to put others to death. The banished, 
however, were some time after recalled, and permitted to hold such 
opinions as they pleased. Under the successors of Constantine, they 
experienced a variety of fortune, for many years, until at length they 
dwindled away. 

The immediate cause of the above controversy, according to Dr. Mosheim, was 
this. — Mensurius dying in the year 311, the Church at Carthage proceeded to the 
election of Caecilian, the deacon, and called the neighboring bishops to sanction their 
choice, in ordaining him to the office. 

This hasty procedure gave umbrage to Botrus and Celesius, both presbyters of the 
same Church, who were aspiring to the same office ; and also to the Numidian 
bishops, who had before this always been invited to be present, at the consecration of 
the bishops of Carthage. Hence assembling themselves at Carthage, they summoned 
Caecilian before them, to answer for his conduct. The flame thus kindled, was aug- 
mented by means of Lucilla, an opulent lady, who had been reproved by Caecilian for 
improper conduct, and who, on that account, had conceived a violent prejudice 
against him. At her expense, the Numidian bishops were assembled and entertained. 
Among these bishops was Donatus of Casae-nigrae, a man said to be of an unhappy, 
schismatical temper ; after whom, on account of the distinguished part he took in the 
affair, the party was called. The result of this council was, that Caecilian was depos- 
ed, and Majorinus elected in his stead. This act divided the Church of Carthage into 
two parties, each of which was determined to abide by its own bishop. But the con- 
troversy was not confined to Carthage. In a short time it spread far and wide, not 
only throughout Numidia, but even throughout all the provinces of Africa ; which 
entered so zealously into this ecclesiastical war, that in most cities there were two 
bishops, one at the head of the party of Caecilian, and the other acknowledged by the 
followers of Majorinus. 

At length the Donatists laid their controversy before Constantine ; who in the year 
313, with several bishops, examined the subject, and gave judgment in favor of Caeci- 
lian, who was entirely acquitted of the crimes laid to his charge. 

In a second, and a much, more numerous assembly, convened at Aries in 314, the 
subject was again investigated, with a similar result. Not satisfied, however, the 
Donatists appealed to the immediate judgment of the emperor, who indulgently admit- 
ted them to a hearing at Milan, A. D. 316. The issue of this third trial was not more 
favorable to the Donatists, than that of the two preceding councils, whose decisions 
the emperor confirmed. The subsequent conduct of these schismatics at length 
became so disgraceful, that the emperor deprived them of their Churches in Africa, 
and sent into banishment then seditious bishops. Nay, he carried his resentment so 
far as to put some of them to death, probably on account of the intolerable malignancy 
which they discovered in their writings and discourses. Hence arose violent commo- 
tions in Africa, as the sect of the Donatists was extremely powerful and numerous 
there. The emperor condescended, by embassies and negociations, to allay these dis- 
turbances, but they were without effect. 

After the death of Constantine, his son Constans attempted to heal this deplorable 
schism, and to engage the Donatists to conclude a treaty of peace. All methods of 
reconciliation were ineffectual. At length, in a battle fought at Bagnia, they were 
signally defeated, from which time their cause seemed to decline. In 362, the empe- 
ror Julian permitted those who had before been exiled, to return, upon which the party 
greatly revived. In 377, Gratian deprived them of their Churches, and prohibited all 
assemblies, both public and private. The sect, however, was still' numerous, as 
appears from the number of their Churches in Africa, which, towards the conclusion 
of this century, were served by no less than four hundred bishops. A subsequent 
division among them, together with the writings of Augustine, about the end of the 
century, caused the sect greatly to decline. 

15. Soon after the commencement of the above controversy of the 
Donatists, a controversy originated in the Church of Alexandria in 
Egypt, well known by the name of the " Avian controversy" which was 
managed with so much violence, as at length to involve the whole 



DECLINE OF PAGANISM. 71 

Christian world. The author of this controversy was Arius, a presbyter 
of the Church, who maintained against Alexander the bishop, that the 
Son is totally and essentially distinct from the Father; subordinate to 
him, not only in office but in nature ; that since the Son was begotten, 
he had a beginning, and hence that there was a time when he was not. 

The sentiments of the primitive Christians for the three first centuries, in reference 
to the divinity of the Savior, historians tell us, were, generally speaking, uniform ; at 
least, there appear not to have been any public controversies touching this leading 
article of the Christian faith. It was left for Arius to commence a dispute, which 
may be said to have involved the whole Christian world in a flame. For such a contro- 
versy, he was eminently qualified. To a restless spirit he united great address, and 
deep skill in the logic, of the times ; at the same time he was distinguished for gravity 
of deportment, and irreproachable manners. 

The occasion of this dispute appears to have been simply this. Alexander, speak- 
ing upon the subject of the Trinity, had affirmed that there was " a unity in the Trinity, 
and particularly that the Son was coeternal, and consubstantial, and of the same dig- 
nity with the Father/' To this language Arius objected, and argued that there was a 
time when the Son of God was not ; that he was capable of virtue and vice ; that he 
was a creature, and mutable as other creatures. 

16. These sentiments of Arius spreading abroad, were adopted by not 
a few, among whom were some, who were distinguished not only for their 
learning and genius, but for their rank and station. 

17. Alexander, alarmed at the propagation of sentiments in his view so 
unscriptural, remonstrated with Arius ; and by conciliatory measures at- 
tempted to restore him to a more scriptural system. Finding his efforts 
vain, and that Arius was still spreading his doctrines abroad, he sum- 
moned a council consisting of near a hundred bishops, by which Arius, 
and several of his partisans, were deposed and excommunicated. 

Upon his excommunication, Arius retired to Palestine, whence, he addressed letters 
to the most eminent men of those times ; in which he so dexterously managed his 
cause, as to induce many to join his party, among whom was Eusebius, bishop of 
Nicomedia, a man greatly distinguished in the Church for his influence and authority. 

18. The dispute still progressing, at length attracted the attention of 
Constantine ; who, finding all efforts to reconcile Alexander and Arius 
fruitless, issued letters to the bishops of the several provinces of the empire 
to assemble at Nice, in Bithynia, A. D. 325. In this council, consisting 
of three hundred and eighteen bishops, besides a multitude of presbyters, 
deacons, and others, the emperor himself presided. After a session of 
more than two months, Arius was deposed, excommunicated, and forbidden 
to enter Alexandria. At the same time was adopted what is known by 
the name of the "Nicene Creed."* said to be the production of Athana- 
sius, and which the emperor ordered should be subscribed by all, upon 
pain of banishment. 

* The following is the creed alluded to above : " We believe in one God, the Father 
Almighty, maker of all things visible and invisible ; and in the Lord Jesus Christ, the Son 
of God, the only begotten ; begotten of the Father, that is, of the substance of the Father. 
God of God ; Light of Light ; true God of true God ; begotten, not made ; consubstantial 
with the Father, by whom all things were made, things in heaven, and things on earth ; 
who for us men, and for our salvation, came down and was incarnate, and became man; 
suffered and rose again the third day, and ascended into the heavens, and comes to judge 
the quick and the dead ; and in the Holy Ghost. And the catholic and apostolic church 
doth anathematize those persons who say, that there was a time when the Son of God was 
not ; that he was not before he was born ; that he was made of nothing, or of another 
substance or being; or that he is created, or changeable, or convertible." 



72 PERIOD IV. ...306.. ..60 6. 

The place in which the council assembled, was a large, room in the palace. Hav- 
ing taken their places, they continued standing, until the emperor, who was clad in 
an exceedingly splendid dress, made his appearance. 

When all at length were seated, says Eusebius, the patriarch of Antioch rose, and 
addressing the emperor, gave thanks to God on his account — congratulating the Church 
on its prosperous condition, brought about by his means, and particularly in the 
destruction of the idolatrous worship of paganism. 

To these congratulations of the patriarch, the emperor replied, that he was happy 
at seeing them assembled, on an occasion so glorious as that of amicably settling 
their difficulties ; which, he said, had given him more concern than all his wars. He 
concluded by expressing an earnest wish, that they would as soon as possible remove 
every cause of dissension, and lay the foundation of a lasting peace. 

On concluding his address, a scene occurred, which presented to the emperor a most 
unpromising prospect. Instead of entering upon the discussion of the business, for 
which they had been convened, the bishops began to complain to the emperor of each 
other, and to vindicate themselves. Constantine listened to their mutual recriminations 
with great patience ; and when, at his instance, their respective complaints were 
reduced to writing, he threw all the billets unopened into the fire ; saying, that it did not 
belong to him to decide the differences of Christian bishops, and that the hearing of 
them must be deferred till the day of judgment. 

After this, the council proceeded, in earnest, to the business of their meeting. Their 
discussions began June 19th and continued to the 25th of August, when their decisions 
were published. 

Before this council broke up, some few other matters were determined ; such as 
would deserve no place here, were it not to show the sad defection of Christianity in 
the increase of superstition and human traditions. It was decreed that Easter should 
be kept at the same season, through all the Church ; that celibacy was a virtue ; 
that new converts should not be introduced to orders ; that a certain course of peni- 
tence should be enjoined on the lapsed ; with other directions of a similar nature. 

19. The principal persons who espoused the cause of Arius, in the 
above council, were Eusebius of Nicomedia, Theognis of Nice, and 
Maris of Calcedon ; the person who chiefly opposed him and took the 
part of Alexander, was Athanasius, at that time only a deacon in the 
Church of Alexandria. 

20. The controversy was far from being settled by the decision of the 
council of Nice. The doctrines of Arius had indeed been condemned ; he 
himself had been banished to Illyricum ; his followers been compelled 
to assent to the Nicene creed, and his writings proscribed; yet his 
doctrines found adherents, and both he and his friends made vigorous 
efforts to regain their former rank and privileges. 

21. In the year 330, through the assistance of Constantine, the 
emperor's sister, the Arians succeeded in obtaining the recal of Arius, 
and the repeal of the laws against themselves. The emperor also 
recommended to Athanasius, who had succeeded Alexander, to receive 
Arius to his communion. But the inflexible Athanasius refused, and, 
not long after, was banished into Gaul. 

The decision of the council of Nice met with Constan tine's approbation, at the time. 
But, afterwards, he was induced to believe that Arius and his followers had been 
unjustly condemned. Hence, he issued his edict, revoking the sentence against him, 
and repealing the severe laws which had been enacted against his party. 

22. At a subsequent date, doubts arising in the mind of Constantine, 
as to Arius, he was induced to order the latter to Constantinople, and to 
require him to assent to the Nicene creed. This he readily did, and con- 
firmed his belief with an oath. 



DECLINE OF PAGANISM. 73 

The subscription to the Nicene creed, on the part of Alius, all credible testimony 
goes to show, to have been made with the most improper reservations. He assented 
to it, indeed, but explained it in a widely different manner from the orthodox. 

23. The apparent sincerity of Arius deceiving the emperor, Alexan- 
der of Constantinople was directed to receive him to communion. The 
day was fixed for his restoration ; but while he was on the way to the 
Church, Arius was suddenly seized with some disease of the bowels, and 
died, A. D. 336. 

On receiving the orders of Constantine to acknowledge Alius, Alexander, it is said, 
betook himself to prayer. He fervently prayed that God would, in some way, prevent 
the return of a man to the Church, whom he could not but consider as a disturber of 
its peace, and hypocritical in his profession. The sudden and extraordinary manner 
in which Alius died was no small mortification to his party, and the orthodox did not 
escape the imputation of having been accessary to it. 

24. In the year 337, Constantine died, having received baptism, du- 
ring his sickness, at the hands of his favorite bishop, Eusebius-, of Nico-- 
media. 

The character of Constantine has been variously represented. His sincerity in 
espousing the Christian cause cannot reasonably be doubted ; but he seems to have 
had very imperfect views of the real nature of Christianity ; and to have failed in 
adopting the best measures for propagating a cause so different from this world, both 
in its nature and in its influence. 

25. The state of religion at tne death of Constantine was exceeedingly 
low. The Church was distracted with baneful divisions ; and a general 
struggle for power and wealth seemed to predominate. 

The establishment of Christianity by Constantine, under Providence, was a glorious 
event for the Church. But in connecting it with the affairs of the state, as he did, he 
laid the foundation for the most grievous evils. The distinction of rank and eminence 
among the clergy, could not fail to introduce jealousy and rivalship. - For a long period, 
Antioch, Alexandria, and Rome, had ranked high, on account of the number of Chris- 
tians in their several districts, and also for that eminence of character, which had 
marked their bishops. But to these there was no prescribed authority in point of order 
or rank, till Constantine gave them a kind of supremacy over their brethren. To 
these three he now added Constantinople. These four cities were converted into bisho- 
prics, called metropolitan. In the course of the century, these metropolitans became 
patriarchs ; and, by and by, as we shall see, the bishop of Rome became pontiff or 
pope. Hence, may be traced the manner in which the ministers of Christ became 
separated into the different orders of pontiffs, patriarchs, metropolitans, archbishops, 
bishops, and the like. Nor should it be forgotten, that for a time these Church officers 
were exalted and appointed by the civil magistrate, without the concurrence of the 
people, till at length the bishop of Rome became lord of all. 

26. On the death of Constantine, the empire was distributed among 
his three sons ; but a quarrel soon after arising between the brothers, 
which terminating fatally to two, Constantius became sole monarch of 
the Roman empire, in the year 353. 

27. In the year 356, died Anthony the hermit, who may be considered 
the father of that monastic life, for which several of the succeeding cen- 
turies were remarkably distinguished. 

Seclusion from the world, and the practice of austerities, had been adopted by many 
of a romantic turn, in the former century, (Per. III. Sec. 22;) but it was left to 
another, to set an example of self-denial, which the world had never before seen, 
Anthony was an illiterate youth of Alexandria. Happening, one day, to enter a 
church, he heard the words of our Lord to the young ruler ; " Sell all that thou hast, 

10 7 



74 PERIOD IV.. ..306.. ..606. 

and give to the poor." Considering this as a special call to him, he distributed his 
property — deserted his family and friends — took up his residence among the tombs, 
and in a ruined tower. Here, having practiced self-denial for some time, he advanc- 
ed three days' journey into the desert, eastward of the Nile ; where, discovering a 
most lonely spot, he fixed his abode. 

His example and his lessons infected others, whose curiosity pursued him to the 
desert, and before he closed his life, which was prolonged to the term of one hundred 
and five years, he beheld vast numbers imitating the example which he had set them. 
From this time, monks multiplied incredibly, on the sands of Lybia, upon the rocks 
of Thebias, and the cities of the Nile. Even to this day, the traveller may explore 
the ruins of fifty monasteries, which were planted to the south of Alexandria, by the 
disciples of Anthony. 

Influenced by the example of Anthony, a Syrian youth, whose name was Hilarion, 
fixed his dreary abode on a sandy beach, between the sea and a morass, about seven 
miles from Gaza. The austere penance, in which he persisted for forty-eight years, 
diffused a similar enthusiasm ; and innumerable monasteries were soon distributed 
over all Palestine. 

In the west, Martin of Tours founded a monastery at Poictiers, and thus introduced 
monastic institutions into France. Such was the rapid increase of his disciples, that 
two thousand monks followed in his funeral procession. In other countries they ap- 
pear to have increased in the same proportion ; and the progress of monkery is said 
not to have been less rapid, or less universal than that of Christianity. 

Nor was this kind of life confined to males. Females began, about the same time, 
to retire from the world, and to dedicate themselves to solitude and devotion. Nunne- 
ries were erected, and such as entered them, wer^ henceforth secluded from all worldly 
intercourse. They were neither allowed to go abroad, nor was any one permitted to see 
them. Here, they served themselves, and made their own clothes, which were white 
and plain wollen. The height of the cap was restricted to an inch and two lines. 

One of the most renowned examples of monkish penance upon record, is that of St. 
Simeon, a Syrian monk, who lived about the middle of the fifth century, and who is 
thought to have outstripped all who preceded him. He is said to have lived thirty-six 
years on a pillar erected on the summit of a mountain, in Syria, whence he got the 
name of " Simeon the Stylite." 

From this pillar, it is said, he never descended, unless to take possession of another, 
which he did four times, having in all occupied five of them. On his last pillar, which 
was sixty feet high, and only three feet, broad, he remained, according to report, fif- 
teen years without intermission, summer and winter, day and night ; exposed to all the 
inclemencies of the seasons, in a climate liable to great and sudden changes, from the 
most melting heat to the most piercing cold. 

We are informed that he always stood, the breadth of his pillar not permitting him 
to he down. He spent the day, till three in afternoon, in meditation and prayer ; from 
that time till sunset he harangued the people, who flocked to him from all countries. 
Females were not permitted to approach him — not even his own mother ; who is said, 
through grief and mortification, in being refused admittance, to have died the third 
day after her arrival. 

Similar instances of extravagance and superstition in those times abounded. It is 
to be regretted that these extravagancies, and this increasing fondness for seclusion, 
were so greatly extolled by the fathers of the Catholic Church. Even Athanasius en- 
couraged the institution of monkery. Basil terms monkery " an angelical institution ; 
a blessed and evangelical life, leading to the mansions of the Lord." Jerome declares 
" the societies of monks and nuns to be the very flower and most precious stone, among 
all the ornaments of the Church." Others were equally eloquent in extolling the per- 
fection of monkery, and commending the practice. 

The consequence of these praises, on the part of men so eminent in the Church, in 
relation to this kind of life, was, as might be expected, a most rapid increase of both 
monasteries and monks. Even nobles, and dukes, and princes, not only devoted im- 
mense treasures in founding and increasing these establishments, but descended from 
their elevated stations, and immured themselves in these convents, for the purpose of 
communion with God. Thousands who still continued to five in the world, consecrat- 
ed their wealth to purchase the prayers of ihese devoted saints ; and even tyrants 
and worn out debauchees considered themselves secure of eternal glory, by devoting 



DECLINE OF PAGANISM. 75 

their fortunes to some monastic institution. The real history of these establishments, 
however, would disclose little in favor of religion. There were doubtless many who 
ripened within their walls for heavenly glory ; but there is reason to fear that the majo- 
rity, under the mask of superior piety, led lives of luxury, licentiousness, and debauchery. 

These monastic institutions served one good purpose, and that one was important. 
During the dark ages which succeeded, when the light of science, throughout the 
world, was eclipsed by the barbarous incursions of the illiterate nations of the north, 
science and literature here found an asylum. Libraries were formed and carefully 
preserved, which, on the restoration of learning, were of great value to the world. 

The subsequent history of these establishments is interesting. In the sixth century, 
the extravagancies of the monks, it was acknowledged, needed a check. This induc- 
ed Benedict, a man distinguished for his piety, to institute a rule of discipline, by 
which a greater degree of order was introduced into the monasteries, and a wholesome 
restraint "was laid upon the wild and extravagant conduct of their inmates. For a 
time, the Benedictine order became extremely popular, and swallowed up all others ; 
but Luxury and licentiousness gradually invaded even the convents of Benedict. 

During the eighth and ninth centaries, the monks rose to the highest veneration. 
Even princes sought admittance to their cloisters, and the wealth of the great was 
poured into their treasuries. In such estimation were the monks held, that they were 
selected to occupy the highest offices of state. Abbots and monks filled the palaces of 
kings, and were even placed at the head of armies. 

The tenth century gave rise to a new order in France, by the name of the congrega- 
tion of Clugni. For a season, the rules of reform which they adopted, and the sancti- 
ty which they assumed, gave them a high name. But licentiousness and debauche- 
ry, the natural result of a life of ease and luxury, soon sunk them into utter contempt. 

During the eleventh and twelfth centuries, flourished the orders of the Cisterians 
and Carthusians. The thirteenth, gave birth to an order widely different from any 
which before existed. This was the order of Mendicants, instituted by Innocent III. 
They were taught to contemn wealth, and obtained their living only by charity. This 
order became extremely popular, and numbered its thousands, who were spread over 
all Europe. 

In the thirteenth century, from this order, under the auspices of Gregory, arose four 
others, the Dominicans, the Franciscans, the Carmelites, and the hermits of St. Augus- 
tine. The two first of these were much more respectable than the latter, and for three 
centuries governed the councils of Europe. They filled the most important offices in 
church and state, and gave to the papal power an influence and authority scarcely 
credible. 

It is needless to dwell longer on this subject. The mischiefs which resulted from these 
monastic institutions, volumes would scarcely portray. Their secret history would 
develop a chapter of superstition, and fraud — of debaucheries, and every species of 
enormity, which a virtuous man would be shocked to read. " To go into a convent, " 
says Dr. Johnson, " for fear of being immoral, is as if a man should cut off his hands, 
for fear he should steal. To suffer with patience and fortitude when called to it, for 
the cause of truth, is virtuous and heroical ; but to exclude one's self from the light of 
day, under pretence of greater devotedness to God, — to creep on all fours like beasts — 
to lacerate one's body with thorns — to defame — to afflict — to murder one's self, — this is 
absurd." The religion of the Gospel requires us, indeed, to five unspotted from the 
world ; but then we must, at the same time, visit the widow and the fatherless. 

2S. Constantius being an Arian, favored that cause from the time of 
his accession, at the death of Constantine, A. D. 337, to his own death, 
in the year 361. During his long reign, Arianism maintained the 
ascendancy ; while the friends of the opposite faith suffered the most 
bitter persecution. Athanasius, who had been recalled from banishment, 
was again exiled, and although recalled, was obliged to take refuge from 
his persecutors, with some monks, in a desert. 

The state of the Church at this time, could we give a just representation of it, would 
present little of its primitive purity and simplicity. The Scriptures were no longer 
the standard of Christian faith. "VV"hat was orthodox, and what was heterodox, was to 
be determined only by fathers and councils. Ministers had departed from the simpli- 



76 PERIOD IV....306....606. 

city of Christian doctrine and manners ; avarice and ambition ruled ; temporal gran- 
deur, high preferment, and large revenues, were the ruling passion. 

As either party, at any time, gained the advantage, it treated the other with marked 
severity. The Arians, however, being generally in power, the orthodox experienced 
almost uninterrupted oppression. 

In 349, Constantius was influenced to recall Athanasius, and to restore him to his 
office at Alexandria. To his enemies, no measure could have been more repulsive ; 
and it was the signal to prefer the most bitter accusations against him. He was 
obliged to flee before the storm, and take shelter in the obscurity of a desert ; but the 
blast fell upon his friends ; some of whom were banished ; some were loaded with 
chains, and imprisoned ; while others were scourged to death. 

In respect to the Arians, it is thought no circumstances existed for measures so 
violent as those which they adopted; but then it should be remembered, that the 
orthodox were not much less violent, when they possessed the power. Athanasius, at 
the head of the orthodox party, was a man of a restless and aspiring disposition. 
His speculative views of the doctrines of the Scriptures, appear in general to have been 
correct ; but he cannot be exempted from the charge of oppressing his opponents, 
when he had the power. 

It may be added, in respect to the Arians, that, at length; divisions among them 
caused them to separate into numerous sects. Hence we read of Semi-arians, Aetians, 
Eunomians, and many others ; of whom it is only necessary to say, that they assisted 
to distract the Christian world while they existed, and to show how discordant human 
beings may become. 

29. Constantius dying in the year 361, was followed in the adminis- 
tration hy his nephew Julian, commonly called the Apostate. This 
prince had been instructed in the principles of Christianity ; but having 
early imbibed a partiality for the pagan worship, that system was placed 
upon an equal footing with Christianity, during his reign. 

On his accession, Julian ordered such heathen temples as had been shut, to be open- 
ed ; and many which had been demolished to be rebuilt. The laws against idolatry 
were repealed ; pagan priests were honored ; and pagan worship was favored. On the 
other hand, Christians became the objects of ridicule ; their schools were closed ; their 
privileges abridged ; their clergy impoverished. Open persecution was indeed pro- 
hibited ; but, by every other means, were the followers of the Redeemer humbled and 
oppressed. By way of reproach, Julian always called the Savior the Galilean. In a 
war with the Persians, he was mortally wounded by a lance. As he was expiring, he 
filled his hand with blood, and indignantly casting it into the air, exclaimed, " Gali- 
lean I thou hast conquered" 

It was during the reign of this prince, and under his auspices, that the Temple of 




Eruption of Fire. 
Jerusalem was attempted to be rebuilt, by the Jews, who, from all the provinces of 
the empire repaired to the holy city. Great preparations were made, and on the com- 



DECLINE OF PAGANISM. 77 

mencement of the work, spades and pick-axes of silver were provided ; and the dirt 
and rubbish were transported in mantles of silk and purple. But an insulted Provi- 
dence poured its wrath upon this work of impiety ; — the workmen were scorched by 
flames, which issued from the earth, and drove them from their mad design. 

30. About this time, may be noticed a decided increase of the power 
and influence of the bishop of Rome, who was considered the first in 
rank, and distinguished by a sort of pre-eminence over all other bishops. 

He surpassed all his brethren in the magnificence and splendor of the Church over 
which he presided ; in the riches of his revenues and possessions ; in the number and 
variety of Ins ministers ; in his credit with the people ; and in his sumptuous and 
splendid manner of living. This led Praetextatus, an heathen, who was magistrate of 
the city, to say, u ?nake me bishop of Rome, and I'll be a Christian too!" 

31. After a reign of twenty-two months, Julian was slain by the hand 
of a common soldier, and was succeeded in the year 363, by Jovian, one 
of the officers of his army. Under this prince, Christianity once more 
triumphed over paganism, and orthodoxy over Arianism. 

'•'Under his reign," says Gibbon, " Christianity obtained an easy and lasting victory. 
In many cities the heathen temples were shut or entirely deserted. The edicts of 
Julian in favor of paganism were abolished ; and the system sunk irrecoverably in the 
dark."' Jovian, however, declared his abhorrence of contention, and allowed such as 
pleased to exercise with freedom the ceremonies of the ancient worship. 

32. In the year 364, Jovian, notwithstanding his apparent admission 
of the obligations of Christianity, died in a fit of debauch, and was suc- 
ceeded by two brothers, Valentinian and Valens ; the former of whom 
patronized the orthodox ; the latter, the Arians. In 375, Valentinian 
died ; upon which Valens, becoming sole monarch, was prevailed upon 
to persecute with much cruelty the orthodox party. 

Of these princes, Gibbon says, '-'that they invariably retained, in their exalted station, 
the chaste and temperate simplicity which had adorned their private life ; and under 
them the reign of the pleasures of a court never cost the people a blush, or a sigh. 
Though illiterate themselves, they patronized learning; they planned a course of 
instruction for every city in the empire, and handsomely endowed several academies." 

But in respect to religion, their conduct was far from being commendable. Valens, 
particularly, persecuted all who differed from him. A single act will serve as an 
example of his cruelty. A company of eighty ecclesiastics, who had refused to sub- 
scribe to the Arian faith, were ordered into banishment. Being placed on board a 
vessel, provided to carry them away, as they were sailing out of the harbor, the vessel 
was set on fire, and the whole conipan;/ were left to be consumed. Cruelty like this 
marked the whole of his reign. 

33. After a long life of labor and numerous sufferings, Athanasius 
died in the year 373. 

Under the reign of Constantius. it has already been observed, Athanasius was com- 
pelled to seek his safety in retreat. During the reign of Julian, he once visited his 
people, but returned to his retreat. On the accession of Jovian, he again appeared at 
Alexandria, and by that prince was confirmed in his office. From this time to his death, 
little is recorded of him which we need to relate. He has left a character, high in 
point of purity, but blemished by an excessive zeal for orthodoxy, and by an encour- 
agement of monkish superstition, inconsistent with the genius of the Gospel. 

34. After a reign of fourteen years, Valens lost his life in a battle with 
the Goths, A. D. 378, and was succeeded by Gratian, the son of Valen- 
tinian. Soon after his accession, he associated the great Theodosius 
with him in the government. Both these emperors espoused the cause 
of Christianity against paganism, and orthodoxy against Arianism. 

7# 



78 PERIOD IV.. ..306. ...606. 

The measures adopted by Theodosius were such as to drive Arians from their 
Churches, and subjected to many grievous calamities. Unacquainted with the spirit 
of the Gospel, he attempted, contrary to its genius, to enforce its reception by the arm 
of power, rather than by the voice of reason. 

35. In the year 383, Theodosius summoned a council at Constantinople, 
consisting of nearly two hundred bishops, with a design to confirm the 
Nicene creed. 

This council accordingly decreed that the Nicene creed should be the standard of 
orthodoxy, and that all heresies should be condemned. In accordance with this deci- 
sion, the emperor soon after issued two edicts, by both of which the holding of meet- 
ings, whether public or private, was forbidden to all heretics, under the severest 
penalties. 

In the year 390, he issued a still severer edict, aimed as a death-blow to paganism. 
According to this edict, all his subjects were prohibited to worship any inanimate idol, 
by the sacrifice of any victim, on pain of death. 

This edict was so rigidly enforced, that paganism declined apace. u So rapid and yet 
so gentle was the fall of it," says' Gibbon, " that only twenty-eight years after the 
death of Theodosius, the faint and minute vestiges were no longer visible to the eye 
of the legislator." 

36. We must here anticipate a few years, and speak of Pelagianism, 
which began to he propagated about the year 404, or 405. The author 
of this system was one Pelagius, a Briton, from whom it received its name. 
Its grand feature was a denial of the depravity of the human heart, or 
the necessity of the influences of the Spirit in man's regeneration. 

Besides these opinions, Pelagius maintained, that the human will is as much inclin- 
ed to good as to evil, and. that good works constitute the meritorious cause of salva- 
tion. 

Pelagius was considerably advanced in years, before he began to propagate his 
opinions. His first attempt was made at Eome, bat meeting with opposition, he 
removed to Carthage, in Africa, where he openly raised his standard. He was a 
man of irreproachable morals, and deep subtilty. These circumstances gave him 
great influence, especially among the young and inexperienced. In the propagation 
of his system, he was assisted by one Coglestius, an Irish monk. 

For a time, the success of Pelagius was great. But the system found a powerful 
opponent, in the famous Augustine, bishop of Hippo, in Africa. This father opposed, 
in a manner the most satisfactory, the unscriptural character of the system, and the 
direct tendency of it to subvert the grand doctrines of the Gospel, and to render the 
cross of Christ of no effect. The controversy, however, distracted, for a time, the 
Christian world. Council after council assembled, and the most opposite decrees 
were at different times passed in relation to the system of Pelagius. In the year 412, 
Caelestius was condemned as a heretic ; this was followed in 420, by a condemnation 
of the system on the part of the emperor, and Pelagianism was suppressed through- 
out the empire. 

In the year 431, Pelagianism was again brought forward, in an altered and softened 
form, by John Cassion, a monk of Marseilles. To this latter system was given the 
name of Semi-Pelagianism. It consisted in an attempt to pursue a middle course 
between the doctrines of Pelagius and Augustine. It is necessary, however, only to 
add, that the system thus new modeled, was again attacked by Augustine, assisted 
by Hilary, a distinguished priest, and Prosper, a layman ; and by these champions 
its inconsistencies and anti-scriptural character were sufficiently exposed. 

37. The emperor Theodosius died in the year 395, and was succeeded 
by his two sons, Arcadius and Honorius, the former of whom presided at 
Constantinople, as emperor of the east ; the latter chose Ravenna as the 
seat of his court, in preference to Rome, and presided over the west. 

38. Of the state of the Church, during the reign of these two emperors, 
and, indeed, for a long period following, we have nothing pleasant to 






DECLINE OF PAGANISM. 79 

record. Honorius, following the steps of his father, protected the 
external state of the Church, and did something towards extirpating 
the remains of idolatry, and supporting orthodoxy in opposition to existing 
heresies. But a great increase of superstition, polemical subtilty, and 
monasticism marked these times, both in the east and west. The true 
spirit of the Gospel was scarcely visible. A constant struggle existed 
among the clergy for dignity, power, and wealth, and great exertions 
were put forth to maintain the supremacy of the Catholic Church. 

39. Some time previous to this date, but now more particularly, 
important changes began to take place in the Roman empire, which 
considerably affected the visible kingdom of the Redeemer. These 
changes were caused by numerous barbarous tribes inhabiting the north 
of Europe, who attacking the Roman empire, in a course of years 
reduced it to a state of complete subjection, and divided its various pro- 
vinces into several distinct governments and kingdoms. 

These tribes consisted of the Goths, Huns, Franks, Alans, Suevi, Vandals, and 
various others. They were extremely barbarous and illiterate, at the same time pow- 
erful and warlike. The incursions of these tribes into the empire was at a time when 
it was least able to make effectual resistance. Both Honorius and Arcadius were weak 
princes. The Roman character was greatly sunk. Their lofty and daring spirit was 
gone. There empire had for years groaned under its unwieldy bulk ; and only by 
the most vigorous efforts had it been kept from crumbling to ruins. With Theodosius, 
expired the last of the successors of Augustus and Constantine, who appeared in the 
field of battle at the head of their armies, and whose authority was acknowledged 
throughout the empire. Such being the state of things, it is not strange that the 
northern tribes should have seized the opportunity to invade the empire ; nor that their 
effort at subjugation should have been crowned with success. Still less singular is it, 
that the Church of Christ should have suffered in a corresponding degree. 

40. In the year 410, the imperial city of Rome was besieged and 
taken by Alaric, king of the Goths, who delivered it over to the licentious 
fury of his army. A scene of horror ensued which is scarcely paralleled 
in the history of war. The plunder of the city was accomplished in six 
days ; the streets were deluged with the blood of murdered citizens, and 
some of the noblest edifices were razed to their foundation. 

The city of Rome was at this time an object of admiration. Its inhabitants were 
estimated at twelve hundred thousand. Its houses were but little short of fifty thou- 
sand : seventeen hundred and eighty of which were similar in grandeur and extent 
to the palaces of princes. Every thing bespoke wealth and luxury. The market, the 
race courses, the temples, the fountains, the porticos, the shady groves, unitedly com- 
bined to add surpassing splendor to the spot. 

Two years before the surrender of the city, Alaric had laid seige to it, and had 
received from the proud and insolent Romans, as the price of his retreat from the 
walls, five thousand pounds of gold, thirty thousand pounds of silver, and an incredi- 
ble quantity of other valuable articles. 

In the folio win? year, he again appeared before the city ; and now took possession 
of the port of Ostia, one of the boldest and most stupendous works of Roman magnifi- 
cence. He had demanded the surrender of the city, and was only prevented from 
5 it to its foundation, by the consent of the senate to remove the unworthy 
Honorius from the throne of the Caesars, and to place Attalus, the tool of the Gothic 
conqueror, in his place. 

But the doom of the city was not far distant. In 410, Alaric once more appeared 
under the walls of the capital. Through the treachery of the Roman guard, one of the 
gales was silently opened, and the inhabitants were awakened at midnight, by the 
tremendous sound of the Gothic trumpet. Alaric and his bands entered in triumph, 



80 PERIOD IV... .306.... 606. 

and spread desolation through the streets. Thus this proud city, which had subdued 
a great part of the world; which, during a period of 619 years, had never been 
violated by the presence of a foreign enemy, was itself called to surrender to the arms 
of a rude and revengeful Goth ; who was well entitled the Destroyer of nations, and the 
scourge of God ! 

41. From this period, the barbarians continued their ravages, until 
476, which is commonly assigned as marking the total extinction of the 
western part of the Roman empire. Of the tribes, which had been 
accessary to this result, the Visigoths took possession of Spain; the 
Franks of Gaul ; the Saxons of England ; the Huns of Pannonia ; the 
Ostrogoths of Italy, and the adjacent provinces. 

These conquests effected an almost entire change in the state of Europe. New 
governments, laws, languages ; new manners, customs, dresses ; new names and 
countries prevailed. It is doubtless to be lamented, that this revolution was the work 
of nations so little enlightened by science, or polished by civilization ; for the laws 
of the Romans, imperfect as they were, were the best which human wisdom had 
devised ; and in arts they far surpassed the nations to which they now became subject- 
ed. It is a remark of Dr. Robertson, " that if a man were called to fix upon a period, 
in the history of the world, during which the condition of the human race was most 
calamitous, he would without hesitation name that which elapsed from the death of 
Theodosius the Great, A. D. 395, to the establishment of the Lombards in Italy, 
A. D. 571." 

42. Although the barbarians were idolaters, yet upon the conquest of 
the Roman empire, they generally, though at. different periods, conformed 
themselves to the religious institutions of the nations among whom they 
settled. They unanimously agreed to support the hierarchy of the 
Church of Rome, and to defend and maintain it, as the established 
religion of their respective states. They generally adopted the Arian 
system, and hence the advocates of the Nicene creed met with bitter 
persecution. 

It has already been observed, that religion, in its established form, was at this time 
but little removed from the superstition and idolatry of the ancient heathen. There 
were, indeed, pious individuals — some who maintained the primitive faith and manners 
— but the mass of professors, and even of the clergy, had shamefully departed from 
the spirit of the Gospel. 

To nothing, but the controlling Providence of God can we attribute the condescen- 
sion of these barbarous tribes to renounce idolatry, and become nominal Christians. 
Had they pleased, it would seem that they might easily have exterminated Chris- 
tianity from the earth. But Divine Providence saw fit to order otherwise; and though 
for years, as nations, they were scarcely to be accounted Christians, the religion 
which they adopted, at length, softened their manners and refined their morals. 

43. Of the kingdoms into which the. Roman empire was divided, that 
of the Franks in Gaul was one. Of this nation, Clovis was king. In 
the year 496, he was converted to Christianity ; and, together with three 
thousand of his army, was baptized at Rheims, and received into the 
Church. 

The wife of Clovis was Clotilda, a niece of the king of Burgundy. The Burgun- 
dians had already embraced Christianity ; and although they professed the Arian 
faith, Clotilda was attached to the Nicene creed. She had labored to convert her 
husband to Christianity, but without success. During a battle, which he fought with 
the Alemans, finding the Franks giving ground, and victory crowning the standard 
of his foe, he implored, it is said, the assistance of Christ ; and solemnly engaged to 
worship him as a God, if he rendered him victorious over his enemies. 

The ba-ttle now went on, and Clovis was conqueror. Faithful to his promise, he 



DECLINE OF PAGANISM. 81 

was baptized at Rheims, the year after, having been instructed in the doctrines of the 
Gospel. The real conversion of Clovis has little credit attached to it ; but his external 
reformation served to comfort the friends of religion, and particularly the advocates 
of the Nicene creed. The conversion of Clovis, it may be added, is considered by 
the learned as the date of the title of Most Christian Majesty, which has so long been 
adopted by the kings of France. 

44. The year 43*2 was distinguished for the successful introduction of 
Christianity into Ireland by Patrick ; who, on account of his labors in 
that country, has been deservedly entitled " the apostle of the Irish, and 
the father of the Hibernian Church." 

Efforts had previously been made to diffuse the light of Christianity among the 
Irish, under the auspices of Caelestius, bishop of Rome. He had employed Palladius 
for that purpose ; but his mission appears to have been attended with little success. 
Patrick succeeded Palladius in his labors. The former was a Scot by birth, and was 
one of the bishops in Scotland ; but being taken prisoner, in a war in which the 
British isles were involved, he was carried to Ireland, where he devoted himself with 
much zeal to the conversion of the people. He formed the archbishopric of Armagh ; 
and died at an advanced age, in the year 460. 

45. Under the auspicies of Gregory the Great, the Roman pontiff, 
Christianity was introduced into England, in the year 497 ; at which 
time Austin, with forty monks, was sent into that country, and began 
the conversion of the inhabitants. 

The knowledge of Christianity existed at this time in England, and appears to 
have been introduced, about the time of the apostles. But at no period could it be 
said that the country was Christian. The light of Christianity here and there, in 
some confined circles, shot through the surrounding darkness ; but it was only suffi- 
cient to show how thick that darkness was. Indeed, Christianity appears to have 
been nearly exterminated by the Saxons, Angles, and other tribes, who conquered 
the country. The idolatries of these tribes reigned through the country for the space 
of one hundred and fifty years ; and to such gods as the Sun, Moon, Thuth, Odin, 
Thor, Frigga, and Surtur, from which the English derived the names of the week, 
their homage was paid. 

The honor of breaking up this established idolatry, and of spreading the Gospel 
in England, was reserved for Austin, under the patronage of Gregory. Gregory, 
previously to his election to the pontificate, was one day walking in the market-place 
at Rome, and seeing several youth of handsome appearance exposed to sale, he 
inquired whence they were ? Being informed that they were pagans from Britain, his 
pity was greatly excited. 

Soon after, he offered himself to the ruling bishop, and requested to be sent as a 
missionary to the island ; but his request was denied. On his election to the see of 
Rome, he remembered his former interest in Britain, and soon after sent Austin, with 
a company of monks, to convert the nation. 

Providence smiled upon the attempt. Ethelbert was at this time king of Kent, by 
whose queen Bertha, a pious descendant of the house of Clovis, the missionaries were 
kindly received. The king soon became a convert, and a few years after this event, 
the people were generally, at least, nominal Christians. 

46. Notice has already been taken (Sec. 30,) of the gradual increase 
of the influence and authority of the bishop of Rome over all his 
brethren. But it was reserved to the year 606 to complete the triumphs 
of the Roman pontiff, and to place him at the head of the ecclesiastical 
world. At this time the emperor Phocas conferred on Boniface III., the 
successor of Gregory the great, the title of Universal Bishop. 

As early as 5SS, John, of Constantinople, called the Faster, assumed . the title of 
Universal Bishop ; and the title was confirmed by a council, at that time in session, 
in that city. The successor of John assumed the same proud title. Gregory the 
11 



82 PERIOD IV.. ..306.. ..606. 

Great, contemporaneous with the successor of John, took great umbrage at the 
boldness of the bishop of Constantinople, in assuming a title, which in point of prece- 
dence belonged to the bishop of Rome, but which his conscience would not permit him 
to take. Gregory died in the year 604, and was succeeded by Boniface III. This 
latter prelate had no scruple in accepting the title. Nay, he sought it of the emperor 
Phocas, with the privilege of transmitting it to his successors. The profligate emperor, 
to gratify the inordinate ambition of this court sycophant, deprived the bishop of 
Constantinople of the title, and conferred it upon Boniface ; at the same time declar- 
ing the Church of Rome to be the head of all other Churches. 

DISTINGUISHED CHARACTERS IN PERIOD IV. 

1. Donatus, bishop of Numidia, author of the schism of the Donatists. 

2. Lactantius, the most eloquent Latin writer in the fourth century ; 
he exposed the absurdity of the pagan superstitions. 

3. Eusebius Pamphilius, bishop of Caesarea, author of an ecclesi- 
astical history, and a life of Constantine. 

4. Arius, a presbyter in the church of Alexandria; author of the 
"Arian Controversy." 

5. Atkanasius, patriarch of Alexandria, the firm and powerful opponent 
of Arianism. 

6. Anthony, the hermit, considered the father of the monastic institu- 
tions. 

7. Basil, surnamed the Great, bishop of Csesarea, an eminent contro- 
versialist. 

8. Hilary, bishop of Poietiers, a Latin writer, distinguished for writing 
twelve books in support of the doctrine of the Trinity. 

9. Ambrose, bishop of Milan, a man of extensive learning, and distin- 
guished for his zeal in the cause of Christianity. 

10. Jerome, a monk of Palestine, a voluminous writer, and the author 
of a translation of the Bible, known by the name of the "Latin 
Vulgate." 

11. Augustine, bishop of Hippo, in Africa, who, from being a debauch- 
ed youth, became by his writings and example one of the most distin- 
guished ornaments of the Christian Church. 

12. John Chrysostom, bishop of Constantinople, one of the most able 
and eloquent preachers that have adorned the Church. 

13. Pelagius, a Briton, author of the " Pelagianism." 

1. Donatus, Sec. 13. 

2. Lactantius is said to have been born in Africa, or, according to others, in Italy. 
He studied rhetoric in Africa, with so much reputation, that Constantine appointed 
him tutor to his son Crispus. This brought him to court ; but even here he often suffered 
for the necessaries of life. He was the most eloquent of all the Latin ecclesiastical 
writers. His style so nearly resembled that of Cicero, that he is generally distinguish- 
ed by the title of " the Christian Cicero." His " Divine Institutions," composed about 
the year 320, in defence of Christianity, is the principal work, which has been trans- 
mitted to us. 

3. Eusebius Pamphilius was born in Palestine, about the year 267, where he was 
educated. Near the year 313, he was elected bishop of Csesarea. He bore a conside- 
rable share in the contest relating to Arius, whose cause he at first defended, under 
a persuasion that he was persecuted. 

He was honored with very particular marks of Constantine' s esteem ; often receiv- 
ing letters from the emperor, and being frequently invited to his table. He wrote 
several important works, among which was an ecclesiastical history, from the com- 
mencement of the Christian era to the death of Licinius, A. D. 323. 



DECLINE OF PAGANISM. 83 

Eusebius died in the year 338 or 340 ; leaving behind him a high reputation for 
learning. There were none among the Greek writers who had read so much ; but he 
never applied himself to the polishing of his works, and was very negligent of his 
diction . 

4. Arius, Sec. 15, and onward. 

5. Athanasius was born at Alexandria, of heathen parents ; but was early taken un- 
der the patronage of Alexander, bishop of that city, by whom he was liberally educat- 
ed, and afterwards ordained a deacon. When Alexander attended the council of 
Nice, he took Athanasius with him, where he distinguished himself as an able oppo- 
nent of the Arian heresy. On the death of his patron, A. D. 326, he was appointed 
to fill his place, at the early age of twenty -eight years. 

Arius being persuaded to subscribe to the Nicene creed, Athanasius was required 
by the emperor to readmit him to communion ; but resolutely refusing, he was ba- 
nished into France. A variety of fortune from this time followed him, being recalled 
and again exiled. Athanasius, however, at length died in peace, in the year 373, hav- 
ing been bishop forty-six years. See Sec. 19, 21, 28, 33. 

6. Anthony, Sec. 27. 

7. Basil was born at Cgesarea, in Cappadocia, in the year 226. He received the 
rudiments of his education under his father, and afterwards studied at Antioch, Con- 
stantinople and Athens. His improvement in all kinds of learning was exceedingly 
rapid . For a time, after his conversion, he sought seclusion, where he employed himself 
chiefly in devotional exercises. 

On the death of Eusebius, bishop of Cassarea, in 370, he was chosen to fill his place. 
In this situation, he suffered many evils from enemies, especially from the advocates 
of Arianism ; but he was greatly distinguished for his patience, meekness, and piety. 
At his death, so much was he valued by his flock, that they crowded about his house, 
with many expressions of sorrow. He breathed his last, A. D. 379, with the pious 
ejaculation — " Into thy hands, I commit my spirit." 

8. Hilary was a native of Poictiers, in France, though the time of his birth is uncer- 
tain. He was converted to Christianity late in life, and in the year 355 was made 
bishop of his native town. He was distinguished for his attachment to the Gospel in 
its simplicity, and shewed himself to be a man of penetration and genius. He openly 
enlisted himself against the Arians ; but through their address, the emperor Constan- 
tine was persuaded to banish him to Phrygia, where he resided several years ; during 
which time he composed his twelve books on the Trinity, which have been much admir- 
ed by Trinitarians. He was afterwards restored to liberty , and such was his influence 
and endeavors, that it was said that France was freed from Arianism by Hilary alone. 
His death occurred in 367. 

9. Ambrose was born in Gaul, about the year 333. A singular story, though proba- 
bly untrue, is told of him ; viz. that while he was an infant, lying in his cradle, a 
swarm of bees came and settled upon his mouth. From this it was superstitiously 
presaged, that he would be distinguished for his eloquence. He proved to be thus 
distinguished, and was appointed governor of several provinces. He settled at Milan. 
In the year 374, the bishop of that place dying, a great contest arose between the 
Catholics and Arians, concerning his successor. Ambrose thought it his duty, as 
governor, to go to the church, in order to compose the tumult. On addressing the 
multitude, they with one voice exclaimed, " Let Ambrose be bishop." 

Thus forced to yield to the wishes of the people, he was baptized and ordained. 
He died at Milan, in the year 397, leaving behind, him several works on religious sub- 
jects. As a writer, he was concise, and full of turns of wit ; his terms are well 
chosen, his expressions noble, and he diversifies his subject with great copiousness of 
thought and language. Yet he was wanting in accuracy and order. The hymn 
'• 7- Dfumr is attributed to him. 

10. Jerome was born of Christian parents at Strido, near Pannonia. His father was 
a man of rank, took the greatest care of his education, and furnished him with every 
facility for the acquisition of learning. Being placed at Rome, he had masters in 
rhetoric, Hebrew, and in divinity, who conducted him through all parts of learning, 
sacred and profane. 

From Rome, Jerome, having finished his education, proceeded to travel. Having 
spent some time in visiting various places, he returned to Rome ; where he began to 



84 PERIOD IV.. ..306.. ..606. 

deliberate upon the course of life he should pursue. Study and retirement were his 
wish ; and accordingly, leaving his country and friends, he directed his way into Syria. 
After spending some time in quest of a place congenial to his feelings, he took up his 
abode in a frightful desert, in that country, which was inhabited by scarcely a human 
being. 

He was now in his thirty-first year. He divided all his time between devotion and 
study. Here he applied himself to the study of the Scriptures, which he is said to 
have gotten by heart, and to the Oriental languages. Having spent four years in this 
solitude, he was obliged to leave it, oh account of his health, which was much impaired. 

From this time, his reputation for piety and learning began to spread abroad. He 
now visited Constantinople, and afterwards Rome ; at which latter place he composed 
several works. In 385, he determined to retire from the world, and persuaded seve- 
ral persons to accompany him to the east. At length he settled at Bethlehem, a town 
near Jerusalem, where he continued to live in a monastery till his death, in 420, hav- 
ing attained to the uncommon age of ninety. 

The writings of Jerome were voluminous. He translated the whole Bible into Latin, 
which was afterwards exclusively adopted by the Roman Church. By his writings, 
he contributed to the growth of superstition, yet of all the Latin fathers, he was the 
most able in unfolding the Scriptures. 

11. Augustine was born in Africa, in the year 354. His parentage was humble, but 
his mother was distinguished for her exemplary virtue. His father, designing him 
for some of the learned professions, placed him at school ; but such was his vicious 
make, that he neglected study for gaming and public shows, and invented a thousand 
false stories to escape the rod, with which he was, however, severely chastised. 

His father, sometime after, sent him to Carthage, to pursue his studies. Here, he 
acquired a taste for reading, and especially for rhetoric, in which latter accomplish- 
ment he soon became distinguished ; and, on his return to his native place, gave lec- 
tures on that subject, with high reputation. But he had now become a heretic, and 
continued to follow his vicious course of life. 

Some time after, he left home with a determination to visit Rome. The prayers of 
a pious mother followed him, although he had left her without acquainting her with his 
design. On his arrival at Milan, he visited Ambrose, and attended his preaching. 
The sermons of this pious man made a deep impression upon his mind, and he 
became a Catholic in 384. His real conversion occurred not long after ; and he 
became one of the most sincere and ardent Christians of his time. In 391, he was 
elected bishop of Hippo. From this date he set himself for the defence of the Gospel, 
and became the admiration of the Christian world. From his writings was formed a 
body of theology, which, for centuries after, was the guide of those who desired to shun 
the errors of popery, and walk in the truth. His death occurred in the year 430, at 
the age of 76. 

12. John Chrysostom was born at Antioch, of a noble family, about the year 354. 
His education was intrusted to the care of his mother, who strictly attended to it, and 
while yet quite young, he was disposed to favor Christianity. 

At an early age, he formed the resolution of adopting a monastic life ; and in the 
year 374, he betook himself to the neighboring mountains, where he lived four years, 
with an ancient hermit ; after which he retired to a still more secluded place, where 
he spent two years more in a cave ; till, at length, worn out with watchings, fastings, 
and other severities, he was forced to return to Antioch. 

Sometime after this, such was his reputation, that he was called to preside as bishop 
at Constantinople ; he began immediately to attempt a reformation in his diocese. 
This gave great displeasure to the clergy, and the more wealthy part of the communi- 
ty, through whose influence Chrysostom was seized, by order of the emperor, and 
exiled to a port on the Black Sea. But such was the tumult excited by this measure, 
that the emperor judged it advisable to recall him, and restore him to his bishopric. 

No sooner, however, was Chrysostom once more established in his office, than his 
customary zeal began to display itself, of which his enemies, taking advantage, again 
procured his banishment to Cucusus, a wild and inhospitable place in Armenia. 
And not yet satisfied, some time after, they prevailed upon the emperor to send him 
to Pictyus, a more distant region on the borders of the Black Sea. 



DECLINE OF PAGANISM. 85 

On his way to the latter place, from the fatigue of travelling, and the hard usage 
he met with "from the soldiers, he fell into a violent fever, and died in a few hours. 
His death occurred in the year 407. 

Chrysostom was one of the most able preachers that have adorned the Christian 
Church. To strong powers of mind, and a lively imagination, he added fine powers 
of elocution, and hence commanded immense audiences. He was an able commen- 
tator on Paul's epistles. He was constitutionally ardent ; prompted by a zeal, which 
perhaps was not sufficiently guided by judgment, he met with bitter persecution, 
which brought him to his grave. 

13. Pelagius. Sec. 36. 



Mahomet propagating his religion. 

PERIOD V. 



THE PERIOD OF THE RISE OF THE MAHOMETAN IMPOSTURE WILL EXTEND 

FROM THE ESTABLISHMENT OF THE SUPREMACY OF THE ROMAN 

PONTIFFS, A. D. 606, TO THE FIRST CRUSADE, A. D. 1095. 

1. The establishment of the supremacy of the Roman pontiffs, in the 
year 606, with an account of which our last period concluded, forms an 
important era in the history of the Church, and indeed of the world ; as 
it laid the foundation of a power, which, in its exercise, was more com- 
manding, and more extensive than any temporal prince ever enjoyed. 

For the space of five centuries, this power was gradually rising to the point at 
which we now contemplate it. For a time following the days of the apostles, the mi- 
nisters of the Gospel as is maintained by some, although denied by others, especially 
by the Church of Rome, and the Episcopal Church of England, were considered on an 
equality. The first departure from this simplicity, according to the former, consisted 
in giving to the ministers of the distinguished cities, a kind of pre-eminence, by 
appointing them to be presidents, or moderators of the clergy, in the surrounding 
districts. 

This pre-eminence continued to increase, and the authority of these particular mi- 
nisters to extend, till the third century ; when, as already noticed, (Period 4, Sec. 24,) 
the bishops of Rome, Antioch, Alexandria, and Constantinople, were by Constantine 
placed at the head of all their brethren. At a later period, (Sec. 30,) this pre-emi- 
nence centered chiefly in the bishop of Rome, although the point was warmly contest- 
ed by the bishop of Constantinople. At length, however, (Sec. 46,) the Roman pontiff 
accomplished his purpose, and at the hands of Phocas received the title of universal 
bishop. 

This is the date of the establishment of the papal power. But this was not the 
period of its full growth. From this time, this power continued to acquire strength, 
and to extend its influence, until, in temporal dominion, the pope of Rome held an 
enviable rank among the potentates of the earth j and, as a spiritual power, received 
the homage of nearlv the whole world. 



RISE OF MAHOMETANISM. 87 

The rise of such a power was the subject of prophecy, centuries before. Daniel, 
who flourished about the year 606, B. C, clearly predicted (Chap, vii.) the downfall 
and division of the Roman empire into ten kingdoms, which occurred about the 
year 476. ( Period IV. Sec. 41.) These ten kingdoms were represented by ten horns. 
(Chap. vii. 24.) After the ten horns, another horn should arise, diverse from the rest. 
This is the papal power. And, says the prophet, "he shall speak great words against 
the Most High, and think to change times and laws." Paul, also, describes this 
power, which he calls, the " man of sin," (2 Thess. ii.) "the mystery of iniquity," — 
''the son of perdition, who opposeth and exalteth himself above all that is called God, 
or that is worshipped ; so that he, as God, sitteth in the temple of God, shewing him- 
self that he is God." Under the figure of a beast, John describes this power, (Rev. 
xiii.) which should, "open his mouth in blasphemies against God ; make war against 
the saints, and overcome them; and exercise power over all kindreds, and tongues, 
and nations." In another chapter (xvii.) he represents the same power, under the 
figure of a woman, upon whose forehead was written — " mystery, babylon the great, 

THE MOTHER OF HARLOTS, AND ABOMINATION OF THE EARTH." 

Observation. For the purpose of giving to the student a connected view of the 
subject, we shall briefly notice, in this place, the facilities presented to the Roman 
pontiff for extending his authority, and the means employed, by which that authority 
came to be exercised over nearly the whole world. 

2. Three circumstances existing at this time, and continuing for seve- 
ral centuries, contributed to the increase and establishment of the papal 
power. These were the ignorance, the superstition, and the corruption 
of the world. 

1. Ignorance. The incursions of the northern barbarians spread an intellectual 
famine throughout all Europe. The only men of learning were the monks, who seldom 
left their cloisters ; and the only books were manuscripts, concealed in the libraries 
of the monasteries. Not only were the common people ignorant of the art of reading, 
but this ignorance extensively pertained to the clergy. Many of the latter could 
scarcely spell out the apostles' creed ; and even some of the bishops were unable to 
compose a sermon. 

2. Superstition. The universal reign of superstition contributed to the same results. 
The spiritual views of religion of primitive times, the simplicity which had marked 
the order of the ancient worship, were no more. In their room, an unmeaning round of 
rites, ceremonies and festivals, were introduced ; and in the observance of these, the 
distinguishing doctrines of the Gospel, and the religion of the heart, were effectually 
lost sight of. The common people were taught to revere the clergy with idolatrous 
veneration. 3Iore was thought of an image of the virgin Mary, than of the Son of 
God ; and greater virtue was attributed to a finger, or a bone of an apostle, than to 
the sincerest prayer of faith. Upon this superstition the popes fastened ; they in- 
creased it by every means in their power, and made it instrumental of extending their 
lordly power. 

3. Corruption. But the universal corruption of the world accelerated the triumphs 
of the papal throne more than all other means. If piety existed, it was confined to 
few. and to nations remote from Rome. The influences of the Spirit were unheard of. 
Even a cold morality was scarcely inculcated. Holiness of heart, and the practice 
of the Christian virtues, were seldom named. Vice and falsehood characterized the 
times. The worship of images, the possession of relics, the contribution of money 
to the treasuries of the Roman pontiff, were urged, as insuring a passport to 
heavenly felicity. 

3. We shall next speak of the means employed by the papal power to 
extend its influence. We notice, first, the preference given to human 
compositions over the Bible. 

The art of printing was for a long time yet unknown. Copies of the Scriptures 
were scarce, and so valuable that a single copy was worth the price of a house. 
The ignorance of the common people was, therefore, in a measure unavoidable. 
Tte popes and the clergy were willing it should be so. Taking advantage of this 
ignorance, they palmed upon the people such opinions of the fathers, and such decrees 



88 PERIOD V.. ..606.... 1095. 

of councils, as suited their purpose, and stamped them with the authority of God. In 
this way, the Bible was neglected ; its voice was unheard ; and, upon the strength of 
human opinions and human decrees, the papal power extended its ghostly authority. 

4. A second means employed to extend the authority of the papal 
power consisted in efforts, under the patronage of the Roman pontiffs, to 
convert the heathen. 

Aware of the importance of first raising the standard of the cross, under the auspi- 
ces of papal authority, the popes were ready to embrace every opportunity to send 
forth missionaries, attached to their cause. Hence, many heathen nations were visit- 
ed, and efforts made to spread the knowledge of Christianity ; — at the same time, care 
was exercised to send only such, as were deeply imbued with the spirit of the Ro- 
man hierarchy. Never were men more faithful in any cause. They taught the hea- 
then to look upon the Roman pontiff as their spiritual father, and to bow to his au- 
thority as the vicegerent of God on earth. Where reason failed to accomplish their 
purposes, resort was had to force. Many were the instances, and among them may 
be mentioned the Pomeranians, the Sclavonians, and the Finlanders, in which baptism 
was administered at the point of the sword. 

5. A third means employed, was the introduction of the worship of 
images. 

The introduction of images into places of Christian worship, dates its origin soon 
after the time of Constantine the Great ; but, like many other superstitious practices, 
it made its way by slow and imperceptible degrees. There were those who strongly 
remonstrated against the practice ; but their opposition was ineffectual. The passion 
increased, and being fostered by the Roman pontiffs and their servants, it strongly 
tended to divert the minds of the people from the great objects of faith and worship, 
presented in the Scriptures ; and gave increasing power to the papal throne over the 
wandering and darkened minds of the multitude. 

6. A fourth means employed to increase and strengthen the papal 
power, was the influence of monkery, lohich was enlisted in the cause. 

The rise and progress of monkery has already been unfolded. (Period IV. Sec. 27.) 
With scarcely an exception, the institutions of monkeiy were on the side of the papal 
power, and -with sedulous care did the Roman pontiffs foster these institutions, that 
they might further the objects of their ambition. The monks were faithful to their 
master's cause. Every project started by the popes, received their sanction ; and 
the severest denunciations were poured forth from the convents, against those who 
should call in question the wisdom of the papal throne. 

7. A fifth means employed, was the sanction given by the popes to 
the passion for the relics of saints, which about the ninth century reached, 
an extraordinary height. 

Such was the zeal inspired on this subject, that many, even in eminent stations, made 
long pilgrimages, to obtain some relic of the primitive saints. Judea was ransacked. 
The bodies of the apostles and martyrs are said to have been dug up, and great 
quantities of bones were brought into Italy, and sold at enormous prices. Even 
clothes were exhibited, which were declared to be those in which Christ was wrap- 
ped, in infancy ; pieces of his manger were carried about ; parts of his cross — the 
spear which pierced his side — the bread which he broke at the last supper — and, to 
wind up the whole, vials were preserved, which, it was said, contained the milk of 
the mother of Christ, and even the Savior's blood. 

From adoring the relic, the senseless multitude passed to adore the spirit of the saint. 
Seizing upon this love of idolatry, the Roman pontiffs issued their commands, that no 
saint should be worshipped, except such as had been canonized by them. This at 
once invested them with an enormous power. They made saints of whom they 
pleased, and the people were taught to regard these saints as their protectors — as 
having power to avert dangers — to heal maladies — to prepare the soul for heaven. 
By these means, the Son of God was kept from view ; and the deluded multitude 
made to feel, that the power of health, of life, and salvation emanated from Rome. 



RISE OF MAHOMETANISM. 89 

8. A sixth means employed was the sale of absolution and indulgences. 
The Roman pontiff, as the vicegerent of God on earth, claimed to have power not 

only to pardon sins, but also to grant permission to commit sin. A doctrine so accor- 
dant with the corrupt state of manners and morals, which for centuries prevailed, was 
received with implicit faith. The murderer, the assassin, the adulterer, needed now 
only to pay the prescribed fee, and his sins would be blotted out ; those who wished to 
commit these crimes, in like manner, needed but to open their purses, to receive a 
plenary indulgence. The consequence of this sale of pardon was a vast increase of 
the revenues of the Roman pontiffs, and nearly an absolute control over the minds 
of the millions who adhered to the Roman faith. 

9. A seventh means employed was the invention of the doctrine of 
purgatory, or a state of temporary punishment after death. 

This was a powerful engine, and most effectually was it used, for the purpose of 
enriching and aggrandizing the Roman hierarchy. From this purgatory, and the 
miseries pertaining to it, the people were taught that souls might be released, if prayers 
and masses in sufficient number, and from the proper sources, were offered up. 
Hence, the richest gifts were bestowed upon the Church, by the surviving friends of 
those for whom the benefit was sought ; and the dying transgressor readily parted 
with his possessions to secure it. 

10. An eighth means employed, and, perhaps, by far the most effi- 
cient of all, was the establishment of the Inquisition. 

The inquisition dates its origin in the thirteenth century. It originated in an 
attempt to crush some persons in Gaul, (now France,) who had ventured to question 
the authority of the Roman pontiffs. In the year 1204, Innocent III. sent inquisitors, 
as they were called, headed by one Dominic, into Gaul, to execute his wrath upon 
persons who had dared to speak in opposition to the papal throne. 

These inquisitors so effectually performed their embassy, that officers with similar 
power were appointed in every city. Hence rose the inquisition, which in time 
became a most horrible tribunal — an engine of death 5 which kept nations in awe, 
and in subjection to the papal dominion. 

11. Such were some of the principal means employed by the papal 
power, during- several centuries, to extend and confirm its authority. 
Never were means employed more efficiently, and never was a dominion 
more absolute than that of the Roman pontiffs. 

12. The natural and necessary consequence of the system adopted, 
was the decline of pure religion. For several centuries, indeed, religion 
can scarcely be said to have existed. Doubtless there were individuals 
who held the faith in purity ; but to idolatrous Rome nearly the whole 
world paid its humble adorations. 

13. But it is time to take a view of the principal subject of this period, 




the Rise of the Mahometan Imposture. The author of this false 

12 8* 



90 PERIOD V.. ..606.... 1095. 

religion was Mahomet, an Arabian, who was born at Mecca, a city of 
Arabia, in the year 569, or 570. 

The ancestors of Mahomet were distinguished for several generations, being ranked 
among the princes of Mecca, and the keepers of the keys of the Caaba, or sacred temple . 
His father's name was Abdallah, one of the thirteen sons of Abdol Motalleb, who held 
the principal place in the government of Mecca, and had custody of the Caaba. 

The birth of Mahomet is said by the Moslem writers to have been accompanied 
by a series of astonishing prodigies. A flood of light, among other things, burst forth 
on his entrance into the world, which illuminated every part of Syria ; the waters of 
the lake Sawa were entirely dried up, so that a city was built upon its bottom ; that 
an earthquake threw down fourteen towers of the king of Persia's palace ; that the 
sacred fire of the Persians was extinguished, and all the evil spirits, which had 
inhabited the moon and stars, were expelled together from their celestial abodes; nor 
could they ever after animate idols, or deliver oracles on earth. The child also, if 
we may trust to the same authorities, discovered the most wonderful presages. He 
was no sooner born than he fell prostrate, in a posture of humble adoration, praying 
devoutly to his Creator, and saying, "God is Great! There is no God but God, and I 
am his prophet." 

At the early age of two years, losing his father, and shortly after his mother, he 
was confided to the care of Abu Taleb, a distinguished uncle ; by whom he was 
sent at a proper age, at several different times,' into Syria with a caravan. By 
means of his travels, he acquired no small knowledge of mankind. 

The most remarkable event in the life of Mahomet is his appearance in the cha- 
racter of a soldier. At the age of fourteen, or, as others say, nearer the age of twenty, 
he served under his uncle, who commanded the troops of his tribe, the Koreish, in 
their wars against the rival tribes of the Keman and the Hawacan. They returned 
from the expedition victorious, and this circumstance doubtless tended to render the 
people of the tribe still more devoted to the uncle, and to the nephew, and to acquire 
for Mahomet a notoriety, which he was afterwards enabled to turn essentially to his 
account. 

At the age of twenty-five, he entered into the service of Cadijah, a rich and noble 
widow of Mecca. In the capacity cf factor or agent to this his wealthy employer, he 
went into Damascus, and the neighboring regions of Syria, where he spent three years, 
during which time he managed the trust committed to him so entirely to her satisfac- 
tion, that, on his return, she rewarded his fidelity with the gift of her hand and her. 
fortune. By this alliance, he was raised from a humble sphere in life, to the station 
of his ancestors. 

14. About the year 609, Mahomet, having matured his system, began 
to announce himself as a prophet of God, and to publish his religion 
abroad. 

The design of the Roman pontiffs was to corrupt Christianity ; the design of 
Mahomet was to introduce another religion. His grand doctrine was, that there is 
only one God, and that Mahomet is his prophet, To please the Jews and Christians, 
he admitted that Moses and Christ were prophets ; but represented himself as supe- 
rior to them, and divinely commissioned to reform the religious system which they 
had established. Setting aside the Scriptures, he pretended to have received revela- 
tions from God ; which, with the assistance of an angel, he embodied in the Koran, 
the only sacred book of the Mahometans. 

The religion of the Mahometans consists of two parts — faith and practice : of which 
the former is divided into six branches : Belief in God ; in his angels ; in the Koran ; 
in his prophets ; in the resurrection and final judgment ; and in God's absolute 
decrees. The points relating to practice are, prayer, with washings ; alms ; fasting ; 
pilgrimage to Mecca, and circumcision. 

Of God and angels the Mahometans appear to have some just notions, although 
they attribute some unworthy employments to the latter. They admit that God has, 
in successive periods, communicated revelations to mankind by prophets ; but that, 
with the Koran, revelation has closed. The time of the resurrection is a secret, belong- 
ing only to God. When Mahomet asked the angel Gabriel about it, he confessed his 



RISE OF MAHOMETANISM. 91 

ignorance. As to the punishment of the wicked, Mahomet taught the existence of 
seven hells, each of which is designed for different classes of transgressors ; but all 
will at length be admitted to paradise, excepting such as reject the Koran. The 
heaven of the Mahometans is to consist of sensual enjoyments. They are to repose in 
groves, on the banks of pure streams of water • to be clothed in robes of silk ; to feast 
from dishes of gold, and to drink of the choicest wines, &c. 

In respect to the duties enjoined, Mahomet encouraged his followers to hope, that 
prayer will carry them half way to God ; fasting will bring them to the door of the 
divine palace, and alms will give them admittance. He also inculcated the duty of a 
pilgrimage to Mecca, as indispensable, saying that he that should die without perform- 
ing it, might as well die a Jew, or a Christian. 

Such is an outline of the religion of Mahomet. The rise of such a false religion 
was clearly predicted by John in the Book of Revelation, (Chap, ix.) Mahomet is 
here represented under the figure of a star fallen from heaven to earth, to whom was 
given the key of the bottomless pit, &c. 

It is the remark of a judicious writer,* " that, at the present day, it is impossible 
to determine whether Mahomet commenced his career as a deluded enthusiast, or a 
designing impostor." By those who have most thoroughly examined the subject, and 
therefore have the best means of judging, the probability is thought to lie in favor of 
the latter. From the very first, his conduct bears the marks of a deep-laid, and syste- 
matic design : and although he might not have anticipated all the results which, at 
length crowned his undertakings, yet, in every step of his progress, he acted with a 
shrewdness and circumspection very little savoring of the dreams of enthusiasm. 

<: Many circumstances, morever," observes the above author, " may be adduced, 
which might have concurred to prompt and favor the design of this arch imposture. 
1. Mahomet's genius was bold and aspiring. His family had formerly held the ascen- 
dancy in rank and power in the city of Mecca, and it was merely his misfortune in 
having lost his father in infancy, and being left an orphan, that prevented him from 
succeeding to the same distinction. It was therefore the dictate of a very obvious 
principle of human nature, that he should contrive, if possible, to make the fortune 
and influence acquired by his marriage a step to still higher honors, and to raise 
himself to the ancient dignity of his house. 2. He had travelled much in his own 
and foreign countries. His journeys would of course bring him acquainted with the 
tenets of the different sects of the religious world, particularly the Jewish and the 
Christian, which were then predominant, and the latter greatly corrupted and torn to 
pieces with internal dissensions. Being a sagacious observer of men, he could not 
fail to perceive that the distracted state of the existing religions had put the Eastern 
world into a posture extremely favorable to the propagation of a new system. His 
own countrymen, the people of Arabia, were, indeed, for the most part, sunk in idola- 
try ; but the vestiges of a purer faith, derived from patriarchal times, were still linger- 
ing among them, to a degree that afforded him the hope of recovering them to a sound- 
er creed. 3. The political state of things at that time was such as signally to favor 
his project. The Roman empire on the one hand, and the Persian monarchy on the 
other, had both become exceedingly enfeebled in the process of a long decline, 
towards the last stages of which they were now rapidly approaching. The Arabs, on 
the contrary, were a strong and flourishing people, abounding in numbers, and inured 
to hardships. Their being divided into independent tribes, presented also advantages 
for the spread of a new faith, which would not have existed had they been consoli- 
dated into one government. As Mahomet had considerable opportunities to 
acquaint himself with the peculiar situation of these empires ; as he had carefully 
noted the genius and disposition of the people which composed them; and as he 
possessed a capacity to render every circumstance subservient to his purpose, it is 
contended, that his scheme was much more legitimately the fruit of policy than of 
piety, and that the pseudo-prophet, instead of being pitied for his delusion, is rather 
to be reprobated for his base fabrication. 

" After all, it is not improbable that Infinite Wisdom has so ordered it, that a veil of 
unpenetrated darkness should rest on the motives of the impostor, in order that a 
special providence may be recognised in the rise and establishment of this arch 

* Bush's Life of Mahomet. 



92 PERIOD V.. ..606.. ..1095. 

delusion in the world. In the absence of sufficient human causes to account for the 
phenomena, we are more readily induced to acknowledge a divine interposition. 
In the production of events which are overruled in the government of God to operate 
as penal evils for the punishment of the guilty, reason and revelation both teach us 
reverently to acknowledge the visitation of the Divine Hand, whoever or whatever 
may have been the subordinate agents, or their motives. " Is there evil in the city, 
saith the Lord, and I have not done it ?" i. e. the evil of suffering, not of sin. It 
cannot be doubted that, as a matter of fact, the rise and reign of Mahometanism 
has resulted in the infliction of a most terrible scourge upon the apostate Churches in 
the East, and in other portions of Christendom ; and, unless we exclude the Judge 
of the world from the exercise of his judicial prerogatives in dealing with his creatures, 
we cannot err, provided we do not infringe upon man's moral agency, in referring the 
organ of chastisement to the will of the Most High. The life and actions of Mahomet 
himself, and his first broaching the religion of the Koran, are but the incipient 
links in a chain of political revolutions, equal in magnitude and importance to any 
which appear on the page of history — revolutions, from which it would, be downright 
impiety to remove all idea of providential ordainment." 

15. For several years, his efforts were , confined to the walls of Mecca; 
and even here his success was so small, that it was long doubtful 
whether his new religion would embrace more than his own family, or 
outlive himself. 

His first convert was Cadijah, to whom, on returning from a certain cave in the 
vicinity of Mecca, called Hera, to which he was wont to retire, ostensibly for the purpose 
of fasting, prayer, and holy meditation, but in reality for that of maturing his system, 
he began gradually to unfold the celestial visions, with which he pretended to have been 
favored. For a time she was incredulous ; but at length, by some means, he gained 
her belief, and that of his servant, to whom he gave his liberty, as a reward for his 
embracing the faith. At the expiration of four years, he could number but nine 
proselytes. 

16. In the year 622, a storm arising against him at Mecca, he fled to 
Medina, another city of Arabia. This flight is called by Mahometans 
the Hejira, or more properly the Hejra, and is regarded by them as 
their grand epoch. In this latter city his success was greater. Several 
of the principal citizens heard the prophet, and joined his standard. 

Having gained a few proselytes, as noticed in the preceding section, Mahomet 
was emboldened to make his message public, beginning with his kindred of the tribe 
of Koreish. But neither the Koreish nor other tribes of Mecca were disposed to 
admit the pretensions of the prophet. Some called him a magician and a sorcerer ; 
others, a silly retailer of old fables ; and others distinctly charged him with being a 
liar and an impostor. 

Mahomet, however, was not to be deterred either by ridicule or ill success. Deter- 
mined to impose his religion upon his countrymen, at all adventures, he accom- 
modated his course to meet every new emergency, as it occurred. Nor is it to be 
wondered at that he should have made some accessions to the number of his followers. 
These, however, did not exceed forty, at the expiration of five years from the com- 
mencement of his mission. 

At the close of the seventh year of his mission, his uncle Abu Taleb, in whom he 
had found a powerful supporter, died ; and shortly after, his faithful wife Cadijah. 
These were sad afflictions to the prophet, as he was now left to the attacks of his 
enemies, who, taking courage at his comparatively unprotected situation, fell upon 
him in a most bitter persecution. 

Finding a longer continuance in Mecca unsafe, he retired for a season to Tayef, a 
village situated forty miles to the eastward, where he had an uncle, by whom he was 
kindly received. He shortly after, however, returned to Mecca, and more boldly than 
ever preached the Gospel of Islam to the crowds of pilgrims in the precincts of the 
Caaba, from among whom he gained several proselytes ; and among others six of the 
inhabitants of Medina ; who, on their return home, began, at once, to relate to their 



RISE OF MAHOMETANISM. 93 

■jellow-citizens the story of their conversion, and to extol their new religion and its 

In the twelfth year of his apostleship, Mahomet published an account of his pre- 
tended night journey from Mecca to Jerusalem, and thence to the seventh heaven 
under the guidance of Gabriel. 

One night, as he was lying in bed, he was suddenly awakened by the angel 
Gabriel, who stood before him with seventy pair of expanded wings, whiter than 
snow and clearer than crystal. The angel informed him that he had come to conduct 
him to heaven, and directed him to mount an animal that stood ready at the door, 
and which was between the nature of an ass and a mule. The name of this beast 
was Alborak, signifying, in the Arabic tongue, " The Lightning," from his incon- 
ceivable swiftness. His color was a milky white. As he had, however, remained 
inactive from the time of Christ to that of Mahomet — there having been no prophet in 
the interval to employ him — he now proved so restless and refractory, that Mahomet 
could not succeed in seating himself on his back till he had promised him a place in 
paradise. Pacified by this promise, he suffered the prophet quietly to mount, and 
Gabriel, taking the bridle in his hand, conveyed him from Mecca to Jerusalem in the 
twinkling of an eye. Wfien he arrived at the latter place, the departed prophets and 
saints came forth to meet and to salute him, and to request an interest in his prayers 
when he came near to the throne of glory. Going out of the temple, he found a ladder 
of light ready fixed for them, and t3 r ing Alborac to a rock, he followed Gabriel on the 
ladder till they reached the first heaven, where admittance was readily granted by the 
porter, when "told by Gabriel that his companion was no other than Mahomet, the 
prophet of God. This first heaven, he tells us, was all of pure silver, adorned with 
stars hanging from it by chains of gold, each of them of the size of a mountain. 
Here he was met by a decrepit old man, whom the prophet learned to be our father 
Adam, and who greatly rejoiced at having so distinguished a son. He saw also in 
this heaven innumerable angels in the shape of birds, beasts, and men ; but its crowning 
wonder was a gigantic cock, whose head towered up to the second heaven, though 
at the distance of five hundred days' journey from the first ! His wings were large in 
proportion, and were deeked with carbuncles and pearls ; and so loud did he crow, 
whenever the morning dawned, that all creatures on earth, except men and fairies, 
hear the tremendous din. 

The second heaven was of pure gold, and contained twice as many angels as the 
former. Among these was one of such vast dimensions, that the distance between 
his eyes was equal to the length of seventy thousand days' journey. Here he met 
Xoah, who begged the favor of his prayers. 

Thence he proceeded to the third, where he was accosted by Abraham with the 
same request. Here he found the Angel of Death, with an immense table before 
him, on which he was writing the names of the human race as they were born, and 
blotting them out as their allotted number of days was completed, when they immedi- 
ately died. At his entrance into the fourth heaven, which was of emerald, he was 
met by Joseph, the son of Jacob. In the fifth he beheld bis honored predecessor, 
Moses. In the sixth, which was of carbuncle, he found John the Baptist. 

In the seventh, made of divine light instead of metals or gems, he saw Jesus 
Christ, whose superior dignity it would seem that he acknowledged by requesting 
an interest in his prayers ; whereas, in every preceding case, the personages mentioned 
solicited this favor of him. In this heaven the number of angels, which had been 
ncreasing through every step of his progress, vastly exceeded that of all the other 
departments, and among them was one who had seventy thousand heads, in every 
head seventy thousand mouths, in every mouth seventy thousand tongues, in every 
tongue seventy thousand voices, with which day and night he was incessantly praising 
God! 

The angel having conducted him thus far, informed him, that he was not permitted 
to attend him any farther in the capacity of guide, but that he must ascend the remain- 
der of the distance to the throne of God alone. This he accordingly undertook, and 
finally accomplished, though with great difficulty, his way lying through waters and 
snows, and other formidable obstacles, sufficient to daunt the stoutest heart. At 
length he reached a point, where he heard a voice addressing him, saying, " O Maho- 
1 lute thy Creator !" Mounting still higher,, he came to a place where he beheld'- 



94 PERIOD V.. ..606.. ..1095. 

a vast extension of light of such dazzling brightness, that the powers of mortal vision 
were unable to endure it. In the midst of the effulgence was the throne of the 
Eternal; on the right side of which was written in luminous Arabic characters, 
" There is no God but God, and Mahomet is his prophet." Tlu> inscription, he says, 
he found written on all the gates of the seven heavens through which he passed. 
Having approached to within two bow-shots of the Divine presence, he affirmed that he 
there beheld the Most High seated upon his throne, with a covering of seventy 
thousand veils before his face, from beneath which he stretched forth his hand and 
laid it upon the prophet, when a coldness of inconceivable intensity pierced, as he said, 
to " the very marrow of his back." No injury, however, ensued, and the Almighty 
then condescended to enter into the most familiar converse with his servant, 
unfolding to him a great many hidden mysteries, making him to understand the whole 
law, and instructing him fully in the nature of the institutions he was to deliver to 
mankind. In addition to this, he honored him with several distinctions above the rest 
of his race ; as that he should be the most perfect of all creatures ; that at the day of 
judgment he should have the pre-eminence among the risen dead ; that he should be 
the redeemer of all that believe in him ; that he should have the knowledge of all 
languages ; and, lastly, that the spoils of all whom he should conquer in war should 
belong to him alone. After receiving these gracious assurances, he retired from the 
presence of the Divine Majesty, and, returning, found the angel awaiting him at the 
place where they parted, who immediately reconducted him back, in the same manner 
in which he came, to Jerusalem and Mecca.* 

The absurdity of such a story was so glaring, that several of his party forsook him ; 
and, for a time, his cause was in the greatest jeopardy. But, at length, Abubeker, 
a man of distinction and influence, professing to give credence to the prophet's tale, 
the deception took, and from it he gathered not a few proselytes to his faith. 

Mecca, however, was not a spot congenial to the imposture. But in Medina the seed 
sown by means of the pilgrims already named had taken root, and was promis- 
ing a desirable harvest. At length, made acquainted with the estimation in which he 
was held in the latter city, and moreover, being specially invited by deputies from his 
friends in that quarter to visit them, he promised to yield to their wishes should the 
public authorities of Mecca proceed against him, as was more than intimated they 
speedily would. 

Such a " conspiracy," as Mahomet denominated it, was soon on foot, headed by the 
government of Mecca, which was determined " to exterminate the apostle and his new- 
fangled heresy." 

Several assassins were hired to carry the above project into execution. But Ali, 
the devoted friend of Mahomet, getting knowledge of their design, secretly aided 
him to escape to a cave three miles distant, where he lay concealed, for an equal 
number of days. Tradition adds, that his pursuers, at length traced him to this 
cave ; but finding the nest of a pigeon made at its entrance, and the web of a spider 
sheeted across it, they desisted from their contemplated examination. 

At length leaving the cave, Mahomet made his way towards Medina, which he 
reached in sixteen days after leaving Mecca. At Koba, two miles from Medina, he 
was met by five hundred of the citizens, who had gone forth to meet him, and to 
welcome him to their city. 

Having mounted a camel, with an umbrella spread over his head and a turban 
unfurled instead of a banner, he made his solemn entry into the city. 

17. From the time of his establishment at Medina, he assumed not 
only the exercise of the office of a prophet, but that also of a civil 
ruler ; and such was the success of his religion and his arms, that before 
his death, which occurred in the year 632, he was master of all Arabia, 

At the expiration of six years from his retirement into Medina, he could count 
fifteen hundred followers in arms, and in the field. From this period, his military 
standard was raised, and victory followed whithersoever he went. He fought in per- 

* Bush's Life of Mahomet. 



RISE OF MAHOMETANISM. 



95 



son at nine battles ; and fifty enterprises of "war were achieved in ten years by him- 
self, or his lieutenants. The spoil taken was first collected into one common mass, 




Entrance of Mahomet into Medina. 



when distribution was made. One fifth was reserved for charitable uses ; the remain- 
der was shared in adequate portions by the soldiers. Allured by the hope of plunder, 
thousands flocked to his standard ; and were taught by the prophet to believe, that 
the reward of eternal glory would surely be the portion of such as were faithful to 
it. H A drop of blood," said he, " shed in the cause of God ; a night spent in arms, 
is of more avail than two months of fasting and prayer ; whoever falls in battle, his 
sins are forgiven ; at the day of judgment, his wounds shall be resplendent as vermi- 
lion, and as odoriferous as musk ; and the loss of his limbs shall be supplied by the 
wings of angels and cherubims." 

During the sixth yeai of his flight, Mahomet conducted his army to Chaibar, a 
city inhabited by Arab Jews. Meeting with unexpected resistance, he laid siege to 
the place, a»d at length carried it by storm. On entering the place, he took up his 
quarters at the house of Hareth, one of the principal inhabitants. 

Hareth had a daughter, by the name of Zeinab, upon whom devolved the duty of 
preparing a meal for the prophet, and his attendants. During the preparation of it, 
she inserted a quantity of poison into a shoulder of mutton, one of the dishes prepar- 
ed for the occasion. 

Eeing seated, Baskaar, a companion of Mahomet, was served with some of the 
mutton, and while yet at table was seized with convulsions. Suspecting treachery, 
the prophet instantly rejected from his mouth the greater part of the piece which he 
had just taken ; but not before a portion of the poison had passed into his stomach. 
It was not sufficient, at the time, to produce any serious effect ; but three years from 
the time it brought him to his end. "When Zeinab was questioned as to her motive in 
attempting to poison the prophet, she is said to have answered, " That she was deter- 
mined to make trial of his powers as a prophet ; if he were a true prophet,'' said 
she. •• he would know that the meat was poisoned; if not, it would be a favor to the 
to rid it of such a tyrant." 

As to the punishment inflicted on the intrepid Zeinab, the Moslem writers are not 
agreed. By some it is pretended, that she was pardoned; by others, that she was 
put to death. 

The strength of Mahomet continued for a time to admit of his prosecuting that 

ful series of conquests, in which for years he had been engaged. But, at 

length, in the sixty-third year of his age, and the tenth of the Hejira, A. D. 632, the 

::. which had been gradually undermining his constitution, began to operate with 

renewed violence. 

Sensible of the approach of death, he is said to have viewed and awaited it with 
characteristic firmness. The third day before his dissolution, he ordered himself 
carried to the mosque, that he might for the last time address his followers, and 



yb PERIOD V.. ..606.. ..1095. 

bestow upon them his benedictions. In the course of his address, he is said to have 
spoken as follows : " If there be any man, whom I have unjustly scourged, I submit 
my own back to the lash of retaliation. Have I aspersed the reputation of any Mus- 
sulman? Let him proclaim my faults in the face of the congregation. Has any one 
been despoiled of his goods ? The little that I possess shall compensate the principal 
and interest of the debt." " Yes," replied a voice from the crowd, " thou owest me 
three drachms of silver." Mahomet heard the complaint, satisfied the demand, and 
thanked his creditor, that he had accused him in this world, rather than at the day of 
judgment. He then freed his slaves, seventeen men, and eleven women ; directed 
the order of his funeral; and having endeavored to compose the minds of his 
friends, he not long after closed his earthly career. 

His remains were deposited at Medina, in the very room in which he breathed 
his last, the floor being removed to make way for his sepulchre, and a simple and 
unadorned monument some time after erected over them. The house itself has long 
since mouldered or been demolished ; but the place of the prophet's interment is still 
made conspicuous to the superstitious reverence of his disciples. The story of his 
relics being suspended in the air, by the power of load-stone, in an iron coffin, and 
that too at Mecca, instead of Medina, is a mere idle fabrication ; as. his tomb, at the 
latter place, has been visited by millions of pilgrims, and from the authentic accounts 
of travellers, who have visited both cities in disguise, we learn that it is constructed 
of plain mason work, fixed without elevation upon the surface of the ground. 

According to tradition, Mahomet was distinguished for the beauty of his person ; 
and was highly recommended by a natural oratory, by which he was able to exercise 
great influence over the passions and affections of men. Towards the rich, he was 
always respectful ; to the poorest citizens of Mecca, he was kind and condescending. 

The intellectual endowments of Mahomet were also distinguishing. His memory 
was capacious and retentive ; his wit easy and social ; his imagination sublime ; 
his judgment clear, rapid, and decisive. Yet, with all these advantages, he was an 
illiterate barbarian ; and, in his compositions, was obliged to depend upon the assist- 
ance of others. 

Respect to decorum forbids our dwelling upon the private character of Mahomet. 
Fanaticism, ambition, and lust were his master passions. His guilty excesses of an 
amorous kind were not cnly very numerous, but were pretended by the prophet to 
have been allowed and sanctioned by the Most High. No man's wife was safe from 
his attack ; nor could any of his followers with impunity withhold an object upon 
whom he had cast a libidinous eye. He had immediate recourse to revelation ; gjid 
from God took occasion to draw permission to cover the scandal and the sin of his 
taking to his bed of defilement the wife of any man whom he chose. 

18. The death of Mahomet, for a time, filled his followers with con- 
sternation ; but at length, gathering strength from their loss, they pushed 
their conquests ; and Syria, Persia, Egypt, and other countries, suc- 
cessively submitted to their arms. In the year 637, they reached Jeru- 
salem, and the " Holy city" fell under their dominion. 

In the succeeding century, 713, the Saracens, a name applied to the followers of 
Mahomet, but which was derived from a people who inhabited the north-western part 
of Arabia, passed from Africa into Spain, where they put an end to the kingdom of the 
Goths, which had existed three hundred years. From Spain they advanced into France, 
designing the conquest of Europe, and the extermination of Christianity. .Between 
Tours and Poictiers, their countless legions were met by an army, under the brave 
Charles Martel, and three hundred and seventy thousand of the Saracens were de- 
feated and fell in a single day, A. D. 732. 

This was a severe blow to the enemy of the cross ; but, at a subsequent period, 
the arms of Mahomet were triumphant in several countries. Sicily, Sardinia, 
Corsica, and the maritime coast of Gaul, fell into their possession : and even to the 
walls of Rome they spread terror and dismay. 

In the beginning of the thirteenth century arose the Ottomans, so called from 
Othman, their chief. They inhabited the northern border of the Caspian sea. These 
Ottomans, (afterwards called Turks,) were converted to the Mahometan faith by the 
Saracens. At a subsequent period, turning their arms against the Saracens they 



RISE OF MAHOMETANISM. 97 

humbled that proud people, and subjugated such parts of Asia and Africa as had 
submitted to the Mahometan faith. 

Bajazet, the third sovereign in succession from Othman, conceived the plan of 
extending his victorious arms over Europe, and of blotting from existence the religion 
of the Gospel. Just as he was ready to fall upon Constantinople, Timur Beg, com- 
monly called Tamerlane, the mighty emperor of the Tartars, fell upon him,"\vith a 
million of men, and subdued him and his army under his power. 

Tamerlane and his army professed the Mahometan faith. True to the principles 
of his religion, he employed the most inhuman severity towards Christians, whenever 
within his reach, many of whom by his orders suffered death in the most barbarous 
forms, while others were condemned to perpetual slavery. 

From their defeat by Tamerlane, the Turks gradually recovered, and in the follow- 
ing century. 1453. during the reign of Constantine XII., Mahomet II., at the head of 
thirty thousand Turks, besieged and took possession of Constantinople. From this 
time, the eastern empire ceased to exist, and Constantinople has since continued the 
seat of the Turkish government. 

At the present time, Mahometanism is spread over Turkey, Tartary, Arabia, 
Africa, Persia, and the dominions of the Great Mogul, and is thought to embrace 
about one hundred millions. The Mahometans are divided into two principal sects, 
who differ concerning the right of succession to .Mahomet. The Sheichs or Skiites, who 
are chiefly Persians, believe in AH, the son-in-law of Mahomet, as his true successor, 
ne being appointed to that office, by the impostor, on his death-bed. The other sect 
called Sormites, believe in Abubeker, the father-in-law of Mahomet, who by means of 
the army was chosen to succeed him. The Sonnites inhabit East Persia, Arabia, 
Turkey, and Independent Tartary. A new and powerful sect has recently sprung 
up in Arabia, called Wahabees, who profess to be reformers. 

19. The seventh century presents a considerable difference, between 
the east and the west, in respect to the state of the Church. In the east 
the influences of divine grace seem to have been entirely withheld, and 
in respect to the prosperity of the Redeemer's kingdom, we have nothing 
cheering to record. Even in the west, superstition and vice were lamenta- 
bly on the increase ; but in some countries, particularly in England and 
France, true godliness shone for a considerable part of the century. 

Milner observes, that during this century "there was a real effusion of the Spirit 
in England ; so that numbers were turned from idols to the living God. The pastors, 
first of the Roman, and afterwards of the British communion, labored in the west 
with simplicity and success. Edwin, one of the British monarchs, with all his nobles, 
and very many of his subjects, was baptized. Towards the close of the century, 
however, the aspect of things was somewhat changed, and the faith and love of many 
grew cold." 

From England, several missionaries were sent to the continent, and by their labors 
some faint glimmerings of the Gospel were scattered through Germany, Batavia, Fries- 
land, and Denmark. Among these, the famous Willebrod, an Anglo-Saxon, distin- 
guished himself, by embarking with eleven colleagues for Batavia and Friesland, which 
were the principal scenes of his labors. 

20. During this century, the authority of the Roman pontiffs was 
gradually increasing ; a great degree of pomp and splendor marked their 
spiritual court, and things were rapidly tending to the maturity of the 
antichristian power. 

21. In the following century, about the year 727, the great controver- 
sy began between the Greek emperor and the bishop of Rome, respect- 
ing image toorskip. This is the date which Milner assigns for the 
beginning of the popedom, which from this time is to be regarded as 
antichrist indeed ; for it set itself by temporal power to support false 
doctrine, and particularly that which deserves the name of idolatry. 

13 9 



98 PERIOD V.. ..606.. ..1095. 

The introduction of images into places of public worship, seems to have commenced 
at a considerably earlier period than this ; but as yet no council had given its sanction 
to the practice, and many in the Church were strongly opposed to it. But, during 
the seventh century, the evil made a most rapid progress, and in the eighth 
arrived at its zenith. It did not, however, succeed without a struggle, and as the 
conflict ultimately issued in bringing about two important events, viz. the schism 
between the Greek and Roman Churches, and the establishment of the pope as a 
temporal potentate, we shall briefly sketch the leading particulars of the controversy. 

22. In the year 727, as already stated, Leo, the Greek emperor, be- 
gan openly to oppose the worship of images. But no sooner had he 
avowed his conviction of the idolatrous nature of the practice, and pro- 
tested against the erection of images, than Germanicus, bishop of Con- 
stantinople, and Gregory II. bishop of Rome, warmly opposed him ; in 
which opposition they were supported by great numbers, both in the 
Roman and Greek Churches. 

23. In the year 730, Leo issued his edict against images, deposed 
Germanicus, and ordered the removal of an image, which had been 
set up in the palace of Constantinople. 

As the officer, charged with this service, mounted the ladder, and with an axe struck 
the image several blows, some women present threw him down, by pulling the ladder 
away, and murdered him on the spot. An insurrection ensued, which was quelled by 
the emperor, at the expense of much blood. 

The news of this flew rapidly to Rome. The emperor's statues were pulled down, 
and trodden under foot. All Italy was thrown into confusion ; attempts were made to 
elect another emperor in the room of Leo, and the pope encouraged the attempt. 
Greek writers affirm, that he prohibited the Italians from paying tribute any longer to 
Leo. 

24. In the midst of the controversy Gregory II. died, and was suc- 
ceeded by Gregory III. who soon after his election assembled (732) a 
council, in which he excommunicated all who should speak contemptu- 
ously of images. 

25. Both Leo and Gregory III. died in 741 ; the former was succeed- 
ed by his son Constantine, who inherited all his father's zeal against 
images ; the latter was succeeded in the popedom by Zachary, who 
entered into the controversy in favor of images, with all the spirit of 
his predecessor. 

26. At this time Childeric, a weak prince, occupied the throne of 
France. Pepin, son of Charles Martel, was his prime minister. The 
latter, aspiring to the throne, referred the question to pope Zachary, 
Whether it would be just in him to depose his sovereign, and usurp the 
throne ? Zachary answered in the affirmative, and Pepin ascended the 
throne. 

27. As a reward to the Roman pontiff, Pepin, in the year 755, confer- 
red on Stephen, the successor of Zachary, several rich provinces in Italy, 
by which gift he was established as a temporal monarch. 

The arrogance and impiety of this Roman pontiff may be learned from a letter which 
he forged, and sent to Pepin, as the production of the apostle Peter : " Peter, called 
an apostle by Jesus Christ, Son of the living God, &c. As through me, the whole 
Catholic, Apostolic, and Roman Church, the mother of all other Churches, is founded 
on a rock ; and to the end, that Stephen, bishop of this beloved Church of Rome, and 
that virtue and power may be granted to our Lord to rescue the Church of God out 
of the hands of its persecutors : to your most excellent princes, Pepin, Charles, and 



RISE OF MAHOMETANISM. 99 

Carloman. and to all the holy bishops and abbots, priests and monks, as also to dukes, 
counts and people, I, Peter, the apostle, &c. I conjure you, and the Virgin Mary, 
who will be obliged to you, gives you notice, and commands you, as do also the thrones, 
dominations. fcc. If you will not fight for me, I declare to you, by the holy Trinity, 
and bv my apostleship, that you shall have no share in heaven." 

This letter had the desired' effect. Pepin passed the Alps with an army, and assist- 
ed the pope against the Lombards, who, being intimidated, surrendered to the pope 
the exarchate of Ravenna, and twenty-one cities. Thus was the sceptre added to the 
fays, the sovereignty to the priesthood. 

2S. The question concerning images still continued to agitate the 
Catholic Church. At length, in the year 787, a council was assembled 
at Nice, under the auspices of the empress Irene, and her son, which 
established the worship of images, and proceeded to anathematize all 
who should reject it, or attempt to remove any images from places of 
public worship. 

This council consisted of three hundred and fifty bishops. Their result was sanc- 
tioned by the empress and her son. Idols and images were erected in all the Churches, 
and those who opposed them were treated with great severity. The language em- 
ployed by the above council in their anathema, is worthy of notice, as showing the 
impiety and profaneness to which the advocates of the Roman hierarchy had at 
length arrived. " Long live Constantine and Irene his mother — Damnation to all 
heretics — Damnation on the council that roared against venerable images — The holy 
Trinity hath deposed them." 

29. But it must not be supposed that the prevailing corruptions of the 
Church, or the arrogant claims of its successive popes, were implicitly- 
allowed by all other bishops and Churches, even in Italy itself. On 
the contrary, there were many who warmly remonstrated against the 
corruptions of popery, and the worship of images. 

30. But among the opposers of the errors of the Church of Rome, no 
man is more conspicuous then Claude, bishop of Turin, who, about the 
year 817, began by preaching the pure doctrines of the Gospel, to lay 
the foundation of those Churches, which, amidst the thick darkness of the 
succeeding centuries, flourished in the valleys of Piedmont in Italy and 
in whose history, during a long and gloomy night, is doubtless to be 
traced the true Church of the Redeemer on earth. 

This truly great man, who has not improperly been called the first Protestant 
reformer, was born in Spain. In his early years, he was chaplain to the emperor 
Lewis, of France. This monarch, perceiving the deplorable ignorance of a great 
part of Italy, in respect to the doctrines of the Gospel, and desirous of providing the 
Churches of Piedmont with one, who might stem the growing torrent of image worship, 
promoted Claude to the see of Turin, about the year 817. 

In this event, the hand of God may be perceived ; since, in the very worst of times, 
he so ordered his providence, as to preserve' a seed to serve him, and a spot where 
true religion should shine, amidst the moral darkness which was enveloping the 
rest of the world. 

At Turin, and in its vicinity, Claude raised his voice most successfully against the 
existing errors of the Church. He removed the images from the Churches, and he 
drew the attention of the people to the Bible. He taught them that Jesus is the true 
Head of the Church ; denied the authority of the popes ; and censured, in just terms, 
the idolatry and superstition which every where, through their influence, abounded. 

It may appear a matter of surprise to some, that an opposer so zealous and intrepid 
as Claude cenainly was, should have escaped the fury of the Church of Rome. But 
it should be remembered, that the despotism of that wicked court had not yet arrived 
at its plentitude of power and intolerance. To which may be added, as another very 
probable reason, that some of the European monarchs viewed the domineering influ- 



100 PERIOD V.. ..606... .1095. 

ence of the bishops of Rome with so much jealousy, as gladly to extend their protec- 
tion to those whose labors had a tendency to reduce it ; such was, at this time, the 
case with the court of France in regard to Claude. 

31. We now come to the tenth century, which, however, we shall 
pass with a single remark, viz. that it was the " leaden age" of the 
Church — the darkest epoch in the annals of mankind. 

" The history of the Roman pontiffs that lived in this century," says Moshiem, " is a 
history of so many monsters, and not of men ; and exhibits a horrible series of the 
most flagitious, tremendous, and complicated crimes, as all writers, even those of the 
Roman community, unanimously confess." Nor was the state of things much better 
in the Greek Church, at this period ; as a proof of which, the same learned writer 
instances the example of Theophylact, patriarch of Constantinople. " This exemplary 
prelate, who sold every ecclesiastical benefice as soon as it became vacant, had in his 
stables above two thousand hunting horses, which he fed with pignuts, pistachios, dates, 
dried grapes, figs, steeped in the most exquisite wines, to all which he added the rich- 
est perfumes. On Holy Thursday, as he was celebrating high mass, his groom brought 
him the joyful news that one of his favorite mares had foaled ; upon which, he threw 
down the liturgy, left the church, and ran with rapture to the stable, where having 
expressed his joy at the grand event, he returned to the altar to finish the divine 
service which he had left interrupted during his absence." 

32. The eleventh century differed but little from the tenth. There 
were some, however, even in this dark and gloomy period, who dared to 
protest against the abominations of popery. 

The chief point in which this century differed from the tenth, consisted in improve- 
ments in learning. The arts and sciences revived, in a measure, among the clergy 
and monks, though not cultivated by any other set of men. "We speak in regard to the 
western Church ; for the eastern, enfeebled and oppressed by the Turks and Saracens 
from without, and by civil broils and factions within, with difficulty preserved that de- 
gree of knowledge, which, in those degenerate days, still remained among the Greeks. 
Scarcely any vestiges of piety can be traced among the eastern Christians, at this time. 

The only piety which seems to have existed is to be found in Europe. A few 
instances of open opposition to the errors of popery are recorded. In the year 1017, 
several persons in France denied the lawfulness of praying to martyrs and confessors, 
&c. ; and on their refusing to recant, thirteen of their number were burnt alive. 

About the middle of the century (1050) arose Berengarius, a person of great learn- 
ing and talents, who warmly attacked the doctrine of transubstantiation. By this was 
meant, that the bread and wine used in the Lord's supper, were by consecration convert- 
ed into the body and blood of the Lord Jems, and were actually the same as was born of 
the Virgin Mary, the same as suffered on the cross, and was raised from the dead. 

Such was the doctrine of transubstantiation. It was first openly advocated, about 
the year 831, by a monk named Pascasius Radbert. The doctrine was too monstrous 
and absurd to be received at once. But it was perceived by some of the popes to be 
capable of being turned to their account ; and, therefore, it received their sanction, 
and was incorporated into the creed of the Church of Rome. 

Berengarius denied the doctrine, and employed his pen powerfully against it. He 
insisted that the body of Christ is only in the heavens, and that the elements of bread 
and wine are merely the symbols of his body and blood. The efforts of Berengarius, 
however, were attended with little success. The priests were unwilling to dismiss a 
doctrine, which gave them power to convert the bread and wine into the body and 
blood of Christ, when they pleased ; much more unwilling were the popes, for if the 
meanest priest could effect this, what must be the power of the Roman pontiff! 

The doctrine, therefore, continued to be cherished by the Church, and in the year 
1215 the belief of it was declared by Innocent III. to be essential to salvation. To the 
present day, it constitutes one of the great doctrines of the Roman Catholic Church. 

33. The eleventh century is distinguished for the final separation 
between the eastern and western, or, as they were often termed, the 
Greek and Latin Churches. In the year 1054, an attempt was made to 



RISE OF MAHOMETANISM. 101 

reconcile the differences between these two great divisions of the Christian 
Church, and legates were sent, for this purpose, by the Roman pontiff 
to Constantinople. Both parties, however, were too proud to make 
concessions, and the negociations were abruptly terminated. Before leav- 
ing the city, the Roman legates assembled in the Church of St. Sophia, 
and proceeded publicly to excommunicate the Greek patriarch, and all 
his adherents. Since that time, all efforts at reconciliation have been 
ineffectual, and to the present day these Churches remain separate. 

The history of the controversy between the Greek and Latin Churches, it is unneces- 
sary minutely to trace. The first jealousies between them are supposed to have 
been excited at the council of Sardis, as early as the year 347. These jealousies con- 
tinued to increase, and a constant struggle was maintained by each for the ascen- 
dancy over the other, (Per. IV. Sec. 46,) until the bishop of Rome obtained the victory. 

About the middle of the ninth century, a controversy which commenced in the sixth, 
was carried on with great spirit between these Churches, in relation to the procession 
of the Holy Ghost ; the Church of Rome maintaining, that the Spirit proceeds from the 
Father and the Son ; while the Greek Christians maintained that he proceeds from 
the Father by or through the Son. The heat engendered by the discussion of this 
doctrine led to other dffferences ; which, multiplying and strengthening, terminated, 
in process of time, in a total and permanent separation, as above recorded. 

DISTINGUISHED CHARACTERS IN PERIOD V. 
Observation. A wide difference may be noticed between this and the former period, 
in respect to distinguished men ; especially such as shone in the department of letters. 
Learning and science found comparatively few friends in the Church of Christ ; and 
consequently few have come down to us, in any manner distinguished for the zeal 
and piety of a more primitive day. We shall notice some, however, who attracted 
attention even in this " iron age" of the Church. 

1. Mahomet author of the Koran, and the Mahometan imposture. 

2. Willebrod, an Anglo-Saxon, a famous missionary about the year 
69*2, the scene of whose labors was Friesland, and adjacent parts. 

3. Bede, an Englishman, who nourished about the year 700, cele- 




brated for an Ecclesiastical History from the Christian era to his own 
time, and for several theological works. 

4. Alcuin, a native of Yorkshire, England, educated by the venerable 
Bede, and afterwards called to the continent by Charlemagne, under 
whose patronage he did much to revive learning and science. 

•5. Pascasius Radbert, a monk, who, about the year 831, first openly 
advocated the doctrine of transubstantiation. 

6. Claude of Turin, father of the Waldenses. 

9* 



102 



PERIOD V.. ..606. 



095. 



7. Godeschalcus, a German, known for his defence of the doctrines of 
predestination and free grace, and for the sufferings which he endured 
on account of it. 

8. Alfred the Great, king of England, who died about the year 900, 




distinguished for his love of letters, and for founding, according to some, 
the University of Oxford. 

9. Berengarius, archdeacon of Angiers, in France, a powerful opposer 
of the doctrine of transubstantiation, about the year 1050. 

10. Anselm, archbishop of Canterbury, in 1092, distinguished for his 
great piety, and for several theological treatises, which were of signal 
service in that dark day of the Church. 

1. Mahomet, Sec. 13, and onward. 

2. Willebrod in his missionary efforts was accompanied by eleven colleagues, all 
of whom, with their leader, greatly distinguished themselves in their efforts to spread 
the Gospel, not only in Friesland, (a province of the Netherlands,) but also in Den- 
mark, and other neighboring countries. Willebrod was afterwards ordained arch- 
bishop of Utrecht, and died among the Batavians, in a good old age. 

3. Bedie was born in England, about the year 672, and was so distinguished for his 
piety and humility, that he acquired the surname of " Venerable." He received his 
education in a monastery, and pursued his studies with so much diligence, that he 
soon became eminent for his learning. Being inclined to a monastic life, he confined 
himself chiefly to his cell, where he devoted himself to writing. His principal work 
was an Ecclesiastical History, which was published in 731. His death occurred 
about the year 735. 

4. Alcuin flourished about the year 770. He received his education under the 
venerable Bede, and, like his master, was a distinguished scholar and writer. In 793 
he removed to France, being invited thither by Charlemagne, by whom he was 
greatly honored, and whom he instructed in rhetoric, logic, mathematics, and divinity. 
The latter part of his life he spent in the abbey of St. Martins, at Tours, where he 
died in 804. 

5. Pascasius Radbert is supposed to have been a German by birth. He was a 
monk, and afterwards Abbot of Corbey. He published his sentiments concerning the 
sacrament in 831, which, although powerfully opposed by men of more evangelical 
views, were afterwards adopted by the whole Roman Catholic Church. 

6. Claude of Turin, Sec. 30, and onward. 

7. Godeschalcus was a monk of Orbais, in Saxony. Mosheim says he rendered 
his name immortal, by his controversy about predestination and free grace, evangeli- 
cal views of which doctrines he appears to have entertained. In consequence of his 
writings, he was thrown into prison by the archbishop of Mentz, where, after being 
degraded from his offices, he died in 869. 

8. Alfred the Great was an excellent prince, and a pious man. He was a Catholic ; 
but not a blind devotee to all the abominations of popery. He lamented the igno- 
rance and irreligion of his times, and proved himself a reformer. Church ministers 
the most pious and apt to teach, were patronized by him. One third part of his time 



RISE OF MAHOMETANISM. 103 

he employed in translating the best foreign books into the English tongue, at the 
same time he engaged in many other learned and liberal pursuits, calculated to pro- 
mote the moral character of his subjects. Alfred died in the year 900. 

9. Berengarius flourished about the year 1050, one of the darkest periods which 
settled upon the Church. He enlisted himself against the doctrine of transubstan- 
tiation, for which he was condemned both at Rome and Paris. For a time, being 
without friends, he seems to have been frightened into a renunciation of his opinions. 
But, being convicted by his conscience of his error in so doing, he drew up his con- 
fession, in which he shewed that he saw the truth ; but in his explanation there was 
still too great a conformity to prevailing error. The writings of Berengarius, how- 
ever, after his death, served to correct the opinions of many, and were a formidable 
weapon, in the hands of truth, against the falsehoods of the Church of Rome. 

10. Anselm was a native of Savoy, but came to England in 1092, where he was 
made archbishop of Canterbury. He was an evangelical man, as his writings testify. 
He embraced the doctrines of Augustine, many of whose books he copied and circu- 
lated. He spent much of his time in meditation and prayer, and seems, on all occa- 
sions, to have had the spiritual welfare of his flock at heart. He was not free from 
the superstitions of the times ; but he entertained more correct views than many of 
his contemporaries, and did more for the cause of evangelical truth. 




Peter the hermit preaching. 



PERIOD VI. 



THE PERIOD OF THE CRUSADES AND OF THE PAPAL SCHISM WILL EXTEND 

FROM THE FIRST CRUSADE, 1095, TO THE COMMENCEMENT 

OF THE REFORMATION, BY LUTHER, 1517. 



1. We have now arrived at the latter part of the eleventh century, at 
which time we meet with the Crusades, or Holy Wars, as they were 
called. These wars are but little connected with the history of the king- 
dom of Christ ; but, as they arose out of the superstition of the age, — as 
they form a prominent feature in the history of the antichristian aposta- 
sy, and were improved by the popes to increase their influence, — and 
especially as the relation of them throws some light on the history of 
Europe, during this benighted period, — it may not be without its use to 
give, in this place, a concise account of them. 

2. In the year 637, as already mentioned, (Period V., Sec. 18,) Jeru- 
salem was conquered by the Saracens ; but, influenced by self interest, 
they allowed the thousand pilgrims, who daily flocked to the " Holy 
city," on the payment of moderate tribute, to visit the sepulchre of 
Christ, to perform their religious duties, and to retire in peace. 

Towards the close of the tenth, and beginning of the eleventh century, the passion for 
pilgrimages was greatly increased, by an opinion which began to prevail over Europe, 
that the thousand years mentioned by John, (Rev. xx. 2-4,) were nearly accomplished, 
and the end of the world at hand. A general consternation seized the minds of men. 
Numbers relinquished their possessions, forsook their families and friends, and hasten- 
ed to the holy land, where they imagined Christ would suddenly appear to judge the 
living and the dead. 



THE CRUSADES. 105 

3. In the year 1065, the Turks took possession of Jerusalem ; and 
the pilgrims \vere no longer safe. They were insulted ; in their worship 
they were derided ; and their effects were not unfrequently plundered. 

4. Towards the close of the eleventh century, (1095,) Peter the her- 
mit, a Frenchman, born at Amiens, who had returned from a pilgrimage 
to Jerusalem, where he had witnessed the trials to which the pilgrims 
were exposed, conceived the project of arming the sovereigns and peo- 
ple of Europe, for the purpose of rescuing the holy sepulchre from the 
hands of the infidels. 

"With the above object in view, Peter travelled from province to province, exciting 
princes and people to embark in this holy enterprise. His personal appearance excited 
the curiosity of all classes. His clothes were exceedingly mean ; his body seemed 
wasted with famine ; his head was bare ; his feet naked ; in his hand he bore aloft a 
large crucifix. '• When he painted the sufferings of the natives and pilgrims of 
Palestine," says Gibbon, "every heart was melted to compassion; every breast 
glowed with indignation, when he challenged the warriors of the age to defend their 
brethren, and rescue the Savior." 

5. At this time, Urban II. occupied the papal chair. Perceiving the 
advantages of such an enterprise to the Koman hierarchy, he entered 
into the views of Peter, and zealously set himself to enlist the princes 
and people of Europe, to arm against the Mahometans. In consequence 
of the measures adopted, a numerous army was collected, which, after a 
variety of fortune, reached Jerusalem, and was successful in planting" 
the standard of the cross on the holy sepulchre. 

Urban, at first doubting the success of such a project, though he greatly desired it, 
summoned a council at Placentia. It consisted of four thousand ecclesiastics, and 
thirty thousand of the people ; all of whom unanimously declared for the war, though 
few seemed inclined personally to engage in the service. A second council was held, 
during the same year at Clermont, at which the pope himself addressed the multitude. 
At the conclusion of which they exclaimed, " It is the will of God! It is the will of 
God .'" 

Persons of all ranks now flew to 'arms with the utmost ardor. Eternal salvation 
was promised all who should go forth to the help of the Lord. A spirit of enthusiasm 
pervaded Europe. Not only nobles and bishops, with the thousands subject to their 
influence, entered into the cause with emulation ; but even women, concealing their 
sex in the disguise of armor, were eager to share in the glory of the enterprise. 
Robbers, and incendiaries, and murderers, and other kindred characters, embraced the 
opportunity to expiate their sins, and to secure a place in the paradise of God. 

At the head of an undisciplined multitude, amounting to three hundred thousand, Pe- 
ter the hermit, in the spring of 1096, commenced his march towards the east. Subject 
to little control, this army of banditti, for such it may properly be termed, marked their 
route with various outrages, particularly towards the Jews, thousands of whom they 
most inhumanly slew. But the frown of Providence seemed to settle upon this unholy 
multitude ; for scarcely one third part of them reached' Constantinople, and even these 
were defeated, and utterly destroyed, in a battle at Nice, by the Sultan Solyman. 

A formidable body of disciplined troops was, however, following in the rear ; and not 
long after reached the environs of Constantinople. At the head of these was the distin- 
guished Godfrey of Bouillon, supported by Baldwin, his brother Robert, duke of Nor- 
mandy, and various other distinguished princes and generals of Europe. On reaching 
Nice, Godfrey reviewed his troops, which were found to amount to one hundred thou- 
norse, and six hundred thousand foot. 

Nice was soon taken by the invaders ; the conquest of which was followed by the 

capture of EdeSsa and Antioch, where they vanquished an army of six hundred 

thousand Saracens. On their arrival at Jerusalem, A. D. 1099, their numbers had 

greatly diminished, owing partly to disasters, and partly to the detachments which they 

14 



106 PERIOD VI.. ..1095.. ..1517. 

had been obliged to make, in order to keep possession of the places which they had 
conquered. According to the testimony of historians, they scarcely exceeded twenty 
thousand foot and one thousand five hundred horse, while the garrison of Jerusalem 
consisted of forty thousand men. 

Notwithstanding this inequality in respect to numbers, the invaders resolutely 
besieged the city ; and after a siege of five weeks, took it by assault, and put the gar- 
rison and inhabitants to the sword, without distinction. 

The conquest of the city being thus achieved, Godfrey was saluted king. The 
crown, however, he enjoyed only about a year ; being compelled to resign it to a 
legate of his holiness, the pope, who claimed it as the rightful property of the Roman 
see. 

6. The holy city being now in possession of the friends of the cross, 
the conquerors began to return to Europe. The Turks, however, gra- 
dually recovering their strength, at length fell upon the new kingdom, 
threatening it with utter ruin. A second crusade was therefore found 
necessary- This was preached by the famous St. Bernard, through 
whose influence, an army of three hundred thousand men was raised 
from among the subjects of Louis VII. of France, and Conrad III. of 
Germany. This army, headed by these monarchs, took, up its march 
towards Jerusalem, in the year 1147. The enterprise, however, failed, 
and after encountering incredible hardships, besides the loss of their 
troops, these princes returned, with shame to their kingdoms. 

A few particulars may be given respecting the preacher of the second crusade. 
■St. Bernard, by the superiority of his talents^ ,and also of his consideration in the eyes 
of Europe, was far more capable than Peter the hermit of exciting enthusiastic emo- 
tions. His ardent and religious mind soon disdained the follies of youth ; and casting 
off the desire of celebrity as a writer of poetry and songs, he wandered in the regions of 
spiritual reverie, or trod the rough and thorny paths of polemical theology. 

At the age of twenty -ihree, he embraced the monastic life, and soon after founded 
dhe monastery of Clairvaux, in Champairie. .His .miraculous eloquence separated sons 
from fathers, and husbands from wives. His earnestness and self-denial in religion, 
gained him the reverence of contemporaries, and in disputes he was appealed to as an 
incorruptible judge. Such was his austerity, that happening one day to fix his eyes 
on a female face, he immediately reflected that this was a temptation, and running 
to a pond, he leaped up to his neck into the water, which was of an icy coldness, to 
punish himself and vanquish the enemy. 

Such a man was the fit tool of pope Eugenius III., who ordered him to travel 
through France and Germany, and to preaeh plenary indulgence to those who would, 
under the banners of their kings, bend their way to the holy land. As Peter had re- 
presented the scandal of suffering the sacred places to remain in the hands of the infi- 
dels, the eloquent Bernard thundered from the pulpit the scandal of allowing a land 
which had been recovered from pollution, to sink into it again. This voice raised 
.armies and depopulated cities. According to his own expression, " the towns were 
deserted, or, the only people that were in them were widows and orphans, whose hus- 
bands and fathers were still living."* 

7. The failure of the second crusade reduced the affairs of the Orien- 
tal Christians to a state of great distress; which, in the year 1187, was 
much increased by Saladin, now sovereign of Eygpt, Arabia, Syria, and 
Persia, who invaded Palestine, and annihilated the .already languishing 
kingdom of Jerusalem. 

8. The news of this catastrophe reaching Europe, filled it with grief 
.and consternation. Clement III. who at this time filled the papal chair, 
immediately ordered a third crusade to be proclaimed. The reigning 

* Robbins's Ancient and Modern History. 



THE CRUSADES. 107 

sovereigns of the principal states in Europe, eagerly enlisted in the cause 
— Philip Augustus of France, Richard I. of England, and Frederick 
Barbarossa of Germany. Little success, however, attended the expe- 
dition, and the respective monarchs, excepting Frederick, who was drown- 
ed in Cilicia, returned to their kingdoms, after a variety of fortunes, 
without having rescued the holy city from the power of the infidels. 

9. It is unnecessary to pursue this history of fanaticism further. We 
shall only observe, therefore, in addition, that several other crusades 
followed those we have mentioned, which, however, failed of accom- 
plishing the object, for which they were undertaken. 

The crusades owed their origin to the superstition of an ignorant and barbarous 
age, superadded to ambition, love of military achievement, and a desire for plunder. 
For nearly two centuries, Europe was disturbed by these enterprises ; and many 
were the privations, which almost every family was called to endure, on account of 
them. The loss of human life was immense. Two millions of Europeans were sup- 
posed to have been buried in the east. Those who survived, were soon blended with 
the ^Mahometan population of Syria, and in a few years not a vestige of the Christian 
conquests remained. 

10. The immediate effects of the crusades, upon the moral and religious 
state of the world, were exceeding deplorable. The superstition of the 
times, already great, was much increased by them ; as were the power 
and authority of the Roman pontiffs, besides that a higher relish for im- 
morality and vice was diffused among all classes of the community. 

As the popes were the great promoters of these holy wars, so to them accrued the 
chief advantages which resulted from them. By means of them, they greatly 
increased their temporal authority; they being in fact the military commanders in 
these extravagant enterprises, while emperors and kings were only subordinate 
officers. 

The crusades were sources, also, of incalculable wealth to the popes, to the Churches 
and monasteries, for to them the pious crusaders bequeathed their lands, houses, 
and money, which few of them ever returned to claim. Thus they tended to aggran- 
dize still more the " man of sin," and to increase the power of the beast which opened 
his mouth in blasphemy against God. 

Barbarous and destructive, however, as were these romantic expeditions in them- 
selves, they were not without some beneficial results to the state of society, in respect 
to its political condition — to the maimers and customs of the people — to commercial 
intercourse — to literature — and, in the end, to religion itself. 

11. Having thus disposed of the subject of the crusades, we return 
to matters more purely ecclesiastical, and shall attempt to trace the lead- 
ing events, which relate to the Christian Church, down to the com- 
mencement of the reformation. 

12. The labors of Claude of Turin, in Italy, in the year 817, noticed 
(Per. V. Sec. 30,) laid the foundation of several Churches in the valleys 
of Piedmont, of which Turin was the principal city, which, for more 
than two centuries, maintained the doctrines of the Gospel and the 
worship of God in great purity. 

13. The history of this people, from the days of Claude to the time of 
Peter Waldo, 1160, is involved in much obscurity. They seem to have 
had no writers among them capable of recording their proceedings, dur- 
ing this period ; but it is well known that they existed as a class of 
Christians, separated from the erroneous faith and practice of the Catho- 
lic Church ; and, at length, became quite numerous. 



108 PERIOD VI.. ..1095.. ..1517. 

14. The general name given to these people was Waldenses, or Val- 
denses, from the Latin word vallis, or the Italian word valdesi ; both of 
which signify valley. They were thus called, because they dwelt in 
valleys. 

The word Piedmont, in which principality these people resided, is derived from two 
Latin words, viz. Pede montium, " at the foot of the mountains." This principality is 
situated at the foot of the Alps. It is bounded on the north by Savoy ; on the east 
by the duchy of Milan and Montserrat ; on the south by the country of Nice, and the 
territory of Geneva ; and on the west by France. In former times, it constituted a 
part of Lombardy ; but, more recently, it has been subject to the king of Sardinia, 
who takes up his residence at Turin, the capital of the province, and one of the first 
cities of Europe. 

The principality contains several beautiful and fertile valleys, the chief of which 
are Arosta and Susa on the north ; Stura on the south ; and in the interior of the 
country, Lucerna, Angrogna, and several others. In these valleys, as if the all- wise 
Creator had from the beginning designed them for this special purpose, the true 
Church found a hiding-place, during the universal prevalence of error and supersti- 
tion. 

15. Besides the general name of Waldenses, these people—some of 
whom appear to have existed in different countries — received other ap- 
pellations, such as Catkari, or pure ; Leonists, or poor men of Lyons ; 
Albigenses, from Alby, a town in France, where many of them lived ; 
also Petro-brussians, from Peter Bruys, an eminent preacher; Frati- 
celli, and many others. All these branches, however, sprung from one 
common stock, and were animated by the same moral and religious 
principles. 

16. The existence of such a people, during the continuance of the 
grand corruption, by the papal power, was clearly predicted by the apostle 
John, under the character of the "two ivitnesses" (Rev. si. 3.) By 
these it is supposed are designated the true followers of Christ, who 
should from age to age bear witness to the truth. 

17. From the time of Claude of Turin, these people appear to have 
existed in considerable numbers, both in the valleys of Piedmont and in 
other countries ; yet from the year 1160, they were much increased by 
the labors of Peter Waldo, a merchant of Lyons in France ; who being 
awakened by an extraordinary occurrence in Divine Providence, entered 
with uncommon zeal and with great success into the work of reforming 
the people in his neighborhood, and of spreading among them the 
knowledge of the pure doctrines of the Scriptures. 

One evening, after supper, as Waldo sat conversing with a party of his friends 
and refreshing himself with them, one of the company suddenly fell and expired. 
Such a lesson on the uncertainty of life most forcibly arrested the merchant's atten- 
tion. He was led by this event to the most serious reflections, and the result was 
his hopeful conversion. 

Waldo was now desirous of communicating to others a portion of that happiness, 
which he himself enjoyed. He abandoned his mercantile pursuits, distributed his 
wealth to. the poor, as occasion required, and industriously employed himself to en- 
gage the attention of all around him to the " one thing needful." 

The Latin Vulgate Bible was the only edition of the Scriptures, at this time, in 
Europe; but that language was understood by scarcely one in an hundred of its 
inhabitants. Waldo himself translated, or procured some one to translate, the four 
Gospels into French. This was the first translation of the Bible into a modern 
tongue, since the time that the Latin had ceased to be a living language. 



THE CRUSADES. 



109 



An attentive study of the Scriptures discovered to Waldo the monstrous errors of 
the Church of Rome. A multiplicity of doctrines, rites and ceremonies, had been 




Peter Waldo appealing to the Bible. 

introduced, for which the Scriptures gave no authority. This discovery led him 
loudly to declaim against existing errors, and particularly to shew the wide difference 
which existed between the Christianity of the Bible, and that of the Church of Rome. 

18. The labors of Waldo were singularly blessed. Multitudes flock- 
ed to him, and, through his instrumentality, were converted to the pure 
faith of the Gospel. 

19. The labors and success of Waldo were not long concealed from 
the friends of the Roman Church; As might have been anticipated, a 
great storm of persecution was raised, both against him and his converts, 
on account of which, in the year 1163, they were compelled to flee from 
Lyons. 

20. On retiring, Waldo and his followers spread over the country, 
sowing the seeds of reformation wherever they went. The blessing 
of God accompanied them ; the word of God grew and multiplied, not 
only in the places where Waldo himself planted it, but in more distant 
regions. 

On leaving Lyons, Waldo retired to Dauphiny, where he preached with great 
success ; his principles took deep and lasting root, and produced a numerous harvest 
of disciples, who were denominated (Sec. 15) Leonists, Vaudois, Albigenses, or 
Waldenses, &cc. 

In Dauphiny, Waldo meeting with the spirit of persecution, was forced to flee into 
Picardy ; whence also being driven, he proceeded into Germany. At length he settled 
in Bohemia, where, in the year 1179, he finished his life, after a useful ministry of 
nearly twenty years. 

21. On the persecution of the disciples of Waldo, many of them fled 
into the valleys of Piedmont, taking with them the new translation of the 
Bible ; others proceeded to Bohemia, and not a few migrated into Spain. 

This flight of the disciples of Waldo was followed by consequences altogether 
different from the wishes or expectations of their persecutors. Favored by God, they 
spread abroad their principles, and multitudes became obedient to the faith. In the 
south of France, in Switzerland, in Germany, and in the Low Countries, thousands 
embraced their sentiments. In Bohemia alone, it has been computed that there were 
net less than eighty thousand of these Christians, in the year 1315. 

10 



110 



PERIOD VI....1095....1517. 



22. The increase of a people, whose sentiments were so opposite, as were 
those of the Waldenses, to the Church of Kome, filled the pope and his 
adherents with indignation, and the greatest efforts were made to suppress 
them. In the, year 1181, pope Lucius III. issued his edict against them, 
by which not only they were anathematized, but also all who should 
give them support. 

23. In the year 1194, Ildefonso, king of Spain, adopting the spirit of 
the pope, also issued his edict against such of his people as were to be 
found in his dominions, declaring it to be high treason, even to be pre- 
sent to hear their ministers preach. 

24. But edicts and anathemas were insufficient to prevent the increase 
of the Waldenses. More vigorous measures were therefore adopted. 
In the year 1204, (some say 1206,) Innocent III. established the Inqui- 
sition, and the Waldenses were the first objects of its cruelty. 

The inquisition owes its origin to the suggestions of Dominic, a descendant from an 
illustrious Spanish family. He was born in the year 1170. From his early years, he 
was educated for the priesthood, and grew up one of the most fiery and bloody of 
mortals. Being employed, with some others, in devising measures to suppress the 
heresy of the Waldenses, as the friends of Eome termed their faith, he suggested the 
appointment of men, who should seek out, and bring to suitable punishment, such as 
held doctrines at variance with the interests of the Church of Rome. At first the 
inquisition had no tribunals. They only inquired, (and from this were called inquisitors) 
after heretics, their number, strength and riches. When they had detected them, 
they informed the bishops, in whose vicinity they existed, and these were urged to 
anathematize, or banish, or chastise them. The bishops, however, were not in all 
cases sufficiently zealous, or sufficiently cruel, to meet the wishes of the pope. The 
bloody Dominic, therefore, was appointed chief inquisitor ; rules were established for 
these courts ; and under the sanction, even of princes, they were set in operation. 
The order of Dominicans, since the days of their master, has furnished the world with 
a set of inquisitors, in comparison with whom, all that have dealt in tortures ; in former 
times, were only novices. 

In the course of a few years, the system was brought to maturity ; and branches 
of the "Holy Inquisition" were established in almost every province throughout 
Europe ; at least, wherever people were suspected of heresy. 




Tortures of the inquisition. 

Never was a system better adapted to accomplish a purpose, than this. It was 
eminently calculated to afflict the true Church of God, and to perfect the system of 
pontifical depravity. The inquisitors were generally men from whose heart the last 



THE CRUSADES. HI 

feeling of compassion had departed, and who were ready to sacrifice even their souls, 
to increase the authority of the bishop of Rome. 

When the inquisitors have taken umbrage against an innocent person, all expedients 
are used to facilitate his condemnation ; false oaths and testimonies are employed to 
prove the accused to be guilty ; and all laws and institutions are sacrificed to the 
bigoted revenge of papacy. 

""When a person accused is taken, his treatment is deplorable. The gaolers first 
begin by searching him for books and papers which might tend to his conviction, or 
foAnstruments which might be employed in self-murder or escape, and on this pretext 
they even rob him of his wearing apparel. When he has been searched and robbed, 
he is committed to prison. Innocence, on such an occasion, is a weak reed; nothing 
being easier than to ruin an innocent person. 




Seizure of a person by order of the inquisition. 

The mildest sentence is imprisonment for life ; yet the inquisitors proceed by 
degrees, at once subtle, slow, and cruel. The gaoler first of all insinuates himself 
into the prisoner's favor, by pretending to wish him well, and advise him well ; and 
among other pretended kind hints, tells him to petition for an audit. When he is 
brought before the consistory, the first demand is, " What is your request ?" To this 
the prisoner very naturally answers, that he would have a hearing. Hereupon one 
of the inquisitors replies, " Your hearing is this : confess the truth, conceal nothing 
and rely on our mercy." Now, if the prisoner make a confession of any trifling affair, 
they immediately found an indictment on it ; if he is mute, they shut him up without 
light, or any food but a scanty allowance of bread and water, till his obstinacy is 
overcome ; and if he declare he is innocent, they torment him till he either die with 
the pain, or confess himself guilty. 

On the re-examination of such as confess, they continually say, " You have not 
been sincere ; you tell not all ; you keep many things concealed, and therefore must 
be remanded to your dungeon." When those who have stood mute are called for 
re-examination, if they continue silent, such tortures are ordered as will either make 
them speak, or kill them ; and when those who proclaim their innocence are re-exa- 
mined, a crucifix is held before them, and they are solemnly exhorted to take an oath 
of their confession of faith. This brings them to the test ; they must either swear 
they are Roman Catholics, or acknowledge they are not. If they acknowledge they 
are not, they are proceeded against as heretics. If they acknowledge they are 
Roman Catholics, a string of accusations is brought against them, to which they are 
obliged to answer extempore ; no time being given even to arrange their answers. 
On having verbally answered, pen, ink, and paper are given them, in order to pro- 
duce a written answ r er, which must in every degree coincide with the verbal answer. 
If the verbal and written answers differ, the prisoners are charged with prevarica- 
tion ; if one contain more than the other, they are accused of wishing to conceal cer- 
tain circumstances ; if they both agree, they are charged with premeditated artifice. 



112 



PERIOD VI.. ..1095. ...1515. 



After a person impeached is condemned, he is either severely whipped, violently- 
tortured, sent to the galleys, or sentenced to death ; and in either case his effects are 
confiscated. After judgment, a procession is formed to the place of execution, which 
ceremony is called an Auto da Fe, or Act of Faith. 

AUTO DA FE, AT MADRID. 

The following is an account of an Auto da Fe, at Madrid, in the year 1682. 

The officers of the inquisition, preceded by trumpets, kettle-drums, and their ban- 
ner, marched on the 30th of May, in cavalcade, to the palace of the great square, 
where they declared by proclamation, that on the 30th of June the sentence of the 
prisoners would be put in execution. There had not been a spectacle of this kind at 
Madrid for several years, for which reason it was expected by the inhabitants with 
as much impatience as a day of the greatest festivity and triumph. 




Procession of criminals by the inquisition on the auto da fe. 

"When the day appointed arrived, a prodigious number of people appeared, dressed 
as splendidly as their circumstances would allow. In the great square was raised a 
high scaffold ; and thither, from seven in the morning till the evening, were brought 
criminals of both sexes 5 all the inquisitions in the kingdom sending their prisoners 
to Madrid. Twenty men and women of these prisoners, with one renegado Ma- 
hometan, were ordered to be burnt ; fifty Jews and Jewesses, having never before 
been imprisoned, and repenting of their crime, were sentenced to a long confinement 
and to wear a yellow cap ; and ten others, indicted for bigamy, witchcraft, and other 
crimes, were sentenced to be whipped, and then sent to the galleys : these last wore 
large pasteboard caps, with inscriptions on them, having a halter about their necks, 
and torches in their hands. ra» 

On this solemn occasion the whole court of Spain was present. The grand 
inquisitor's chair was placed in a sort of tribunal far above that of the king. The 
nobles here acted the part of the sheriff's officers in England, leading such criminals 
as were to be burned, and holding them when fast bound with thick cords : the rest 
of the criminals were conducted by the familiars of the inquisition. 

Among those who were to suffer, was a young Jewess of exquisite beauty, only 
seventeen years of age. Being on the same side of the scaffold where the queen was 
seated, she addressed her, in hopes of obtaining a pardon, in the following pathetic 
speech : " Great queen ! will not your royal presence be of some service to me in my 
miserable condition ? Have regard to my youth ; and, oh ! consider that I am about 
to die for professing a religion imbibed from my earliest infancy !" Her majesty 
seemed greatly to pity her distress, but turned away her eyes, as she did not dare to 
speak a word in behalf of a person who had been declared a heretic by the inquisition. 

Mass now began, in the midst of which the priest came from the altar, placed 
near the scaffold, and seated himself in a chair prepared for that purpose. Then the 
chief inquisitor descended from the amphitheatre, dressed in his cope, and having a 
mitre on his head. After bowing to the altar, he advanced towards the king's 
balcony, and went up to it, attended by some of his officers, carrying a cross and the 



THE CRUSADES. 113 

Gospels, with a book containing the oath by which the kings of Spain oblige them- 
selves to protect the Catholic faith, to extirpate heretics, and support, with all their 
power, the prosecutions and decrees of the inquisition. On the approach of the 
inquisitor, and on his presenting this book to the king, his majesty rose up bare- 
headed, and swore to maintain the oath, which w r as read to him by one of his coun- 
sellors : after which, the king continued standing till the inquisitor had returned to 
his place ; when the secretary of the holy office mounted a sort of pulpit, and 
administered a like oath to the counsellors and the whole assembly. The mass w r as 
begun about twelve at noon, and did not end till nine in the evening, being protract- 
ed by a proclamation of the sentences of the several criminals, which were all sepa- 
rately rehearsed aloud one after the other. Next followed the burning of the twenty- 
one men and women, whose intrepidity in suffering that horrid death was truly 
astonishing : some thrust their hands and feet into the flames with the most dauntless 
fortitude; and all of them yielded to their fate with such resolution, that many of 
the amazed spectators lamented that such heroic souls hc.d not been more enlightened! 
The situation of the king was so near to the criminals, that their dying groans were 
very audible to him : he could not, however, be absent from this dreadful scene, as 
it is esteemed a religious one ; and his coronation oath obliges him to give a sanction 
by his presence to all the acts of the tribunal. 

After a person has been seized, he undergoes an examination before the president 
and his assistants. First of all, the following question is put to him, " Will you 
promise to conceal the secrets of the holy office, and to speak the truth ?" If he 
answers in the negative, he is remanded to his cell, where he is cruelly treated. 
Should he on a second examination continue obstinate, he is put to the torture. 

Though the inquisitors allow the torture to be used only three times, yet at those 
three it is so severely inflicted, that the prisoner either dies under it, or continues 
always after a cripple. The following is a description of the severe torments occasion- 
ed by the torture, from the account of one who suffered it the three respective times, 
but happily survived its cruelties. 

FIRST TIME OF TORTURING. 

The prisoner, on refusing to comply with the iniquitous demands of the inquisitors, 
by confessing all ihe crimes they charged him with, was immediately conveyed to 
the torture room, which, to prevent the cries of the sufferers from being heard by the 
other prisoners, is lined with a kind of quilting, which covers all the crevices, and 
deadens the sound. The prisoner's horror was extreme on entering this infernal 
place, when suddenly he was surrounded by six wretches, who after preparing the 
tortures, stripped him naked to his drawers. He was then laid upon his back on a 
kind of stand, elevated a few feet from the floor. They began by putting an iron 
collar round his neck, and a ring to each foot, which fastened him to the stand. His 
limbs being thus stretched out, they wound two ropes round each arm, and two round 
each thigh ; which ropes being passed under the scaffold, through holes made for 
that purpose, were all drawn tight at the same instant of time, by four of the men, on 
a given signal. The pains which immediately succeeded were intolerable ; the ropes, 
which were of a small size, cut through the prisoner's flesh to the bone, making the 
blood gush out at eight different places. As he persisted in not making any confes- 
sion of what the inquisitors required, the ropes were drawn in this manner four times 
successively. 

A physician and surgeon attended, and often felt his temples, in order to judge of 
the danger he might be in ; by which means his tortures were for a small time 
suspended, that he might have sufficient opportunity of recovering his spirits to 
sustain each ensuing torture. During this extremity of anguish, while the tender 
frame is being torn, as it were, in pieces, while at every pore it feels the sharpest 
pangs of death, and the agonized soul is just ready to burst forth, and quit its wretch- 
ed mansion, the ministers of the inquisition have the obduracy to look on without 
emotion, and calmly to advise the poor distracted creature to confess his imputed 
guilt, on doing which, they tell him he may obtain a free pardon, and receive absolu- 
tion. All this, however, was ineffectual with the prisoner, whose mind was strength- 
ened by a sweet consciousness of innocence and the divine consolation of religion. 

While he was thus suffering, the physician and surgeon were so barbarous as U> 

15 10* 



114 PERIOD VI.. ..1095. ...1517. 

declare, that if he died under the torture, he would be guilty, by his obstinacy, of 
self-murder. In short, at the last time of the ropes being drawn tight, he grew so 
exceedingly weak, by the stoppage of the circulation of his blood, and the pains he 
endured, that he fainted away ; upon which he was unloosed, and carried back to his 
dungeon. 

SECOND TIB1E OF TORTURING. 

These inhuman wretches, finding that the torture inflicted, as above described, 
instead of extorting a discovery from the prisoner, only served the more fervently to 
excite his supplication to Heaven for patience and power to persevere in truth and 
integrity, were so barbarous, in six weeks after, as to expose him to another kind of 
torture, more severe, if possible, than the former ; the manner of inflicting which 
was as follows : they forced his arms backwards, so that the palms of his hands 
were turned outward behind him ; when, by means of a rope that fastened them 
together at the wrists, and which was turned by an engine, they drew them by degrees 
nearer each other, in such a manner that the back of each hand touched and stood 
exactly parallel to the other. In consequence of this violent contortion, both his 
shoulders were dislocated, and a considerable quantity of blood issued from his mouth. 
This torture was repeated thrice ; after which he was again taken to the dungeon, 
and delivered to the physician and surgeon, who, in setting the dislocated bones, put 
him to the most exquisite torment. 

THIRD TIME OF TORTURING. 

About two months after the second torture, the prisoner, being a little recovered, 
was again ordered to the torture room, and there made to undergo another kind of 
punishment. The executioners fastened a thick iron chain twice round his body, 
which -j crossing upon his stomach, terminated at the wrists. They then placed him 
with his back against a thick board, at each extremity whereof was a pulley, through 
which there run a rope that caught the ends of the chain at his wrists. Then the 
executioner, stretching the end of this rope, by means of a roller placed at a distance 
behind him, pressed or bruised his stomach in proportion as the ends of the chain 
were drawn tighter. They tortured him in this manner to such a degree, that his 
wrists, as well as his shoulders, were quite dislocated. They were, however, soon 
set by the surgeons ; but the barbarians, not yet satisfied with this infernal cruelty, 
made him immediately undergo the like torture a second time ; which he sustained 
(though, if possible, attended with keener pains) with equal constancy and resolution. 
He was then again remanded to his dungeon, attended by the surgeon to dress his 
bruises, and adjust the parts dislocated ; and here he continued till their auto da fe. 
or gaol delivery, when he was happily discharged. 

It may be judged, from the before mentioned relation, what dreadful agony the 
sufferer must have endured. Most of his limbs were disjointed ; so much was he 
bruised and exhausted, as to be unable, for some weeks, to lift his hand to his mouth ; 
and his body became greatly swelled from the inflammations caused by such frequent 
dislocations. After his discharge he felt the effects of this cruelty for the remainder 
of his life, being frequently seized with thrilling and excruciating pains, to which he 
had never been subject till after he had the misfortune to fall into the power of the 
merciless and bloody inquisition. 

The unhappy females who fall into their hands, have not the least favor shown 
them on account of the softness of their sex, but are tortured with as much severity 
as the male prisoners, with the additional mortification of having the most shocking 
indecencies added to the most savage barbarities. 

Should the above mentioned modes of torturing force a confession from the prisoner, 
he is remanded to his horrid dungeon, and left a prey to the melancholy of his situa- 
tion, to the anguish arising from what he has suffered, and to the dreadful ideas of 
future barbarities. Should he refuse to confess, he is, in the same manner, remanded 
to his dungeon ; but a stratagem is used to draw from him what the torture fails to do. 
A companion is allowed to attend him, under the pretence of waiting upon, and 
comforting his mind till his wounds are healed : this person, w T ho is always selected 
for his cunning, insinuates himself into the good graces of the prisoner, laments the 
anguish he feels, sympathizes with him, and, taking advantage of the hasty expres- 
sions forced from him by pain, does all he can to dive into his secrets. This com- 



THE CRUSADES. 115 

pardon sometimes pretends to be a prisoner like himself, and imprisoned on similar 
charges. This is to draw the unhappy person into a mutual confidence, and persuade 
him. in unbosoming his grief, to betray his private sentiments. 

Frequently these snares succeed, as they are the more alluring by being glossed 
over with the appearance of friendship and sympathy. Finally, if the prisoner cannot 
be found guilty^ he is either tortured or harassed to death, though a few have some- 
times had the good fortune to be discharged, but not without having suffered the 
most dreadful cruelties* 

We shall conclude this account of the inquisition with the following relation of the 
trial and sufferings of Mr. Isaac Martin, which may serve as a specimen of the cruel- 
ties practised by an institution, which, more than all others, while it was in operation, 
subserved the cause of the Romish hierarchy ; but which, by the blessing of the Great 
Head of the Church, has been done away : 

In the year 1714, about Lent, 3Ir. Martin arrived at Malaga, with his wife and 
four children. On the examination of his baggage, his Bible, and some other books, 
were seized. He was accused in about three months' time of being a Jew, for these 
curious reasons, that his own name was Isaac, and one of his sons was named Abra- 
ham. The accusation was laid in the bishop's court, and he informed the English 
consul of it. who said it was nothing but the malice of some of the Irish papists, 
whom he advised him always to shim. The clergy sent to Mr. Martin's neighbors, to 
know, their opinion concerning him : the result of which inquiry was this, " We 
believe him not to be a Jew. but a heretic." After this, being continually pestered by 
priests, particularly those of the Irish nation, to change his religion, he determined to 
dispose of what he had, and retire from Malaga. But when his resolution became 
known, at about nine o'clock at night he heard a knocking at his door. He demand- 
ed who was there. The persons without said they wanted to enter. He desired 
they would come again the next morning ; but they replied, if he would not open the 
door they would break it open ; which they did. Then about fifteen persons entered, 
consisting of a commissioner, with several priests and familiars belonging to the 
inquisition. Mr. Martin would fain have gone to the English consul ; but they told 
him the consul had nothing to do in the matter, and then said, " Where are your 
beads and firearms V To which he answered, "I am an English Protestant, and as 
such carry no private arms, nor make use of beads." They took away his watch. 
money, and other things, carried him to the bishop's prison, and put on him a pair of 
heavy fetters. His distressed family was at the same time turned out of doors, till 
the house was stripped ; and when they had taken every thing away, they returned 
the key to his wife. 

About four days after his commitment, Mr. Martin was told he must be sent to 
Grenada to be tried ; he earnestly begged to see his wife and children before he went, 
but this was denied. Being doubly fettered, he was mounted on a mule, and set 
out towards Grenada. By the way, the mule threw him upon a rocky part of the 
road, and almost broke his back. 

On his arrival at Grenada, after a journey of three days, he was detained at an inn 
till it was dark, for they never put any one into the inquisition during daylight. At 
night he was taken to the prison, and led along a range of galleries till he arrived at 
a dungeon. The gaoler nailed up a box of books, belonging to him, which had been 
brought from Malaga, saying they must remain in that stale till the lords of the 
inquisition chose to inspect them, for prisoners were not allowed to read books. He 
also took an inventor}' of even- thing which Mr. Martin had about him, even to his 
very buttons ; and having asked him a great number of frivolous questions, he at 
lensrth gave him these orders : " you must observe as great silence here as if you were 
dead : you must not speak, nor whistle, nor sing, nor make any noise that can be 
heard ; and if you hear any body cry or make a noise, you must be still, and say 
nothing, upon pain of two hundred lashes." Mr. Martin asked if he might have 
liberty to walk about the room ; the gaoler replied that he might, but it must be very 
softly. After giving him some wine, bread, and a few wall nuts, the gaoler left him 
till the morning. — It was frosty weather, the walls of the dungeon were between two 

* Fox's Book of Martyrs. 



116 PERIOD VI.. ..1095.. ..1517. 

and three feet thick, the floor was bricked, and a great deal of wind came through a 
hole of about a foot in length, and five inches in breadth, which served as a window. 
The next morning the gaoler came to light his lamp, and bade him light a fire in 
order to dress his dinner. He then took him to a turn, or such a wheel as is found at 
the doors of convents, where a person on the other side turns the provisions round. 
He had then given him half a pound of mutton, two pounds of bread, some kidney beans, 
a bunch of raisins, and a pint of wine, which was the allowance for three days. He 
had likewise two pounds of charcoal, an earthen stove, and a few other articles. 

In about a week he was ordered to an audience ; he followed the gaoler, and com- 
ing, to a large room, saw a man sitting between two crucifixes ; and another with a 
pen in his hand, who was, as he afterwards learned, the secretary. The chief lord 
inquisitor was the person between the two crucifixes ; and appeared to be about sixty 
years of age. He ordered Mr. M. to sit down upon a little stool that fronted him. 
A frivolous examination then took place ; the questions related to his family, their 
religion, &c. and his own tenets of faith. The prisoner admitted that he was a Protes- 
tant, told the inquisitor that the religion of Christ admitted of no persecution, and 
concluded with saying that he hoped to remain in that religion. He underwent five 
examinations, without any thing serious being alleged against him. 

In a few days after, he was called to his sixth audience, when, after a few immaterial 
interrogatories, the inquisitor told him the charges against him should be read, and 
that he must give an immediate and prompt answer to each respective charge. 

The accusations against him were then read ; they amounted to twenty-six, but 
were principally of the most trivial nature, and the greater number wholly false, or, if 
founded on facts, so distorted and perverted by the malice of his accusers, as to bear 
little resemblance to the real occurrences to which they related. Mr. Martin answered 
the whole of them firmly and discreetly., exposing their weakness, and detecting their 
falsehood. 

He was then remanded to his dungeon ; was shaved on Whitsun-eve, (shaving being 
allowed only three times in the year ;) and the next day one of the gaolers gave him 
some frankincense to be put into the fire, as he was to receive a visit from the lords 
of the inquisition. Two of them accordingly came, asked many trivial questions, 
concluding them, as usual, with " We will do you all the service we can." Mr. 
Martin complained greatly of their having promised him a lawyer to plead his cause ; 
" when instead of a proper person," said he, " there was a person whom you called a 
lawyer, but he never spoke to me, nor I to him : if all your lawyers are so quiet in this 
country, they are the quietest in the world, for he hardly said any thing but yes and 
no, to what your lordship said." To which one of the inquisitors gravely replied, 
" Lawyers are not allowed to speak here." At this the gaoler and secretary went 
out of the dungeon to laugh, and Mr. Martin could scarce refrain from smiling 
in their faces to think that his cause was to be defended by a man who scarce dared 
to open his lips. Sometime after he was ordered to dress himself very clean : as 
soon as he was ready, one of the gaolers came and told him, that he must go with 
him ; but that first he must have a handkerchief tied about his eyes. He now 
expected the torture; but, after another examination, was remanded to his dungeon. 

About a month afterwards, he had a rope put round his neck, and was led by it to 
the altar of the great church. Here his sentence was pronounced, which was, that 
for the crimes of which he stood convicted, the lords of the holy office had ordered 
him to be banished out of the dominions of Spain, upon the penalty of two hundred 
lashes, and being sent five years to the galleys ; and that he should at present receive 
two hundred lashes through the streets of the city of Grenada. 

Mr. Martin was sent again to his dungeon that night, and the next morning the 
executioner came, stripped him, tied his hands together, put a rope about his neck, 
and led him out of the prison. He was then mounted on an ass, and received his two 
hundred lashes, amidst the shouts and peltings of the people. He remained a fort- 
night after this in gaol, and at length was sent to Malaga. Here he was put in gaol 
for some days, til] he could be sent on board an English ship : which had no sooner 
happened, than news was brought of a rupture between England and Spain, and that 
ship, with many others, was stopped. Mr. Martin, not being considered as a prisoner 
of war, was put on board of a Hamburgh trader, and his wife and children soon came 



THE CRUSADES. 117 

to him ; but he was obliged to put up with the loss of his effects which had been em- 
bezzled bv the inquisition. 

His case was published by the desire of secretary Craggs, the archbishops of Can- 
terbury and York, the bishops of London, Winchester, Ely, Norwich, Sarum, Chiches- 
ter, St". Asaph, Lincoln, Bristol, Peterborough, Bangor, &cc* 

25. At the time of the establishment of the inquisition, the county of 
Toulouse, in the south of France, abounded with a set of people called 
Albigenses, from Alby, a town, where many of them lived. They were 
a branch of the Waldenses. As these people were particularly obnoxious 
to the pope, measures were adopted to subdue them to the Catholic faith; 
or to ensure their ruin. Here, in 1206, the inquisition was established, 
and from that year to 1228, was constantly at work. Besides the inqui- 
sition, an immense army was raised, which invaded the country, spread- 
ing fire and sword among the distracted Albigenses ; not less than a 
million of whom, including those of the invaders who were slain, most 
miserably perished in this period. 

Count Raymond, at this time, governed the inhabitants of Toulouse. To him 
application was made, by the pope, to expel the Albigenses from his dominions ; but 
they, being a peaceable people, and loyal subjects, the count refused to molest them. 

Thwarted in his object, the pope was filled with indignation, and immediately sent 
inquisitors into Toulouse, who established their court in the castle of a nobleman, and 
commenced the operations of their engine of death. 

Unfortunately, soon after the inquisition was established, one of the chief inquisi- 
tors was assassinated. Count Raymond was suspected of being privy to the murder, 
and was loaded with infamy and the highest censures of the Church. His dominions 
were also threatened with an invasion by one hundred thousand zealous bigots of the 
Church of Rome. 

Justly alarmed, Raymond offered his submission, and in token of his sincerity, sur- 
rendered to his holiness seven fortified cities in Provence. But this was not a suffi- 
cient sacrifice to ecclesiastical pride and malignity. The count was seized, and 
scourged, and being stripped of his apparel, was turned out to seek a shelter as he 
was able. 

In the mean time, the invading army, consisting of one hundred thousand men, 
entered Toulouse ; and every where attacking the Albigenses, took possession of 
their cities, filled the streets with slaughter and blood, and committed to the flames 
numbers whom they had taken prisoners. 

By the arrival of fresh levies, the army was soon after increased to three hundred 
thousand men, (some writers make them five hundred thousand.) The city of Beziers 
fell before them, and its inhabitants, to the number of twenty-three thousand, were 
indiscriminately massacred, and the city itself destroyed by fire. 

Carcassone was next besieged, but here the invaders met with a resistance from 
the Albigenses, which was most unexpected. Thousands of the besiegers, who ap- 
proached the walls, were slain ; and even the ditches were filled with fallen corpses. 
At length, however, w r earied out, and overpowered by numbers, the lower part of the 
city was surrendered, and its miserable inhabitants fell before the sw r ord. 

The upper part was yet secure. Finding the reduction of this more difficult than 
was anticipated, the king of Arragon was dispatched to seek an interview with the 
earl of Beziers, who was at the head of the Albigenses. 

An interview accordingly took place, at which the king of Arragon expressed his 
surprise, that the earl should attempt to shut himself up in the city of Carcassone, 
against so vast an army. 

To the king, the earl replied, that he relied on the favor of God, and the justice of 
his cause — that he would yield to no humiliation, nor basely stoop to receive his fife 
or that of his friends, at the expense of their principles. 

* Fox's Book of Martyrs. 



118 PERIOD VI.. ..1095. ...1517. 

A plot was now laid to get the earl into their possession, and unfortunately it suc- 
ceeded. He was prevailed upon to a second interview, at which he was basely betray- 
ed and held as a prisoner, till the city should be reduced. 

No sooner had the inhabitants of Carcassone received the intelligence of the earl's 
confinement, than they burst into tears, and were seized with such terror, that they 
thought of nothing but how to escape the danger they were in. But blockaded as 
they were on all sides, and the trenches filled with men, all human probability of escape 
vanished from their eyes. A report, however, was circulated, that there was a vault, 
or subterraneous passage, somewhere in the eity, which led to the castle of Caberet, a 
distance about three leagues from Carcassone, and that if the mouth or entry thereof 
could be found, Providence had provided for them a way of escape. All the inhabi- 
tants of the city, except those who kept watch of the vampires, immediately commenc- 
ed the search, and success rewarded their labor. The entrance of the cavern was 
found ; and at the beginning of night, they all began their journey through it, carrying 
with them only as much food as was deemed necessary to serve them for a few days. 
" It was a dismal and sorrowful sight," says their historian, " to witness their removal 
and departure, accompanied with sighs, and tears, and lamentations, at the thoughts of 
quitting their habitations, and all their worldly possessions, and betaking themselves 
to the uncertain event of saving themselves by flight ; parents leading their children, 
and the more robust supporting decrepit old persons ; and especially to hear the affect- 
ing lamentations of the women." They, however, arrived the following day at the 
castle, from whence they dispersed themselves through different parts of the country, 
some proceeding to Arragon, some to Catalonia, others to Toulouse, and the cities 
belonging to their party, wherever God in his providence opened a door for their 
admission. 

The awful silence which reigned in the solitary city, excited no little surprise, on the 
following day, among the besiegers. At first, they suspected a stratagem to draw them 
into an ambuscade, but on mounting the walls and entering the town, they cried out, 
" the Albigenses are fled." The legate issued a proclamation, that no person should 
seize or carry off any of the plunder — that it should all be carried to the great church 
of Carcassone, whence it was disposed of for the benefit of the invaders, and the pro- 
ceeds distributed among them in rewards according to their deserts. 

Such i s a brief account of one of the crusades against the Albigenses. Others followed, 
and scarcely can any one conceive the scenes of baseness, perfidy, barbarity, indecency, 
and hypocrisy, over which Innocent III., and his immediate successors, presided. 
Cities were plundered -, castles were stormed ; multitudes were butchered — were tor- 
tured ; women were insulted and ravished ; thousands were put to the sword, or were 
consumed by the flames. Such were the calamities which God, in his providence, per- 
mitted to be visited upon his true Church, and such were the triumphs of antichrist 
over the faithful disciples of Jesus. 

26. While the persecution was raging with such resistless fury against 
the Albigenses, in the south of France, the inhabitants of the valleys of 
Piedmont appear to have enjoyed a large portion of external peace, which 
continued, with but one exception, (about the year 1400,) to the year 
1487. 

The providence of God was most conspicuous in relation to the inhabitants of 
these valleys, in blessing them with a succession of mild and tolerant princes, in the 
dukes of Savoy. These princes receiving the most favorable reports of them as a 
people, simple in their manners, free from deceit and malice, upright in their dealings, 
loyal to their governors, turned a deaf ear to the repeated solicitations of priests and 
monks ; and from the beginning of the thirteenth century, until the year 1487, nearly 
three hundred years, peremptorily refused to molest them. 

An effort was indeed made to introduce the inquisition into Piedmont ; but the 
proceedings in France had sufficiently opened the eyes of the inhabitants to the spirit 
and principle of that court, and the people wisely and resolutely resisted its establish- 
ment among them- 

27. During the above persecution of the Albigenses in France, many 
of this people, to escape its fury, crossed the Pyrenees, and took shelter 



THE CRUSADES. 119 

in the Spanish provinces of Arragon and Catalonia. Here they flourish- 
ed for several years ; they built churches, and their ministers publicly 
and boldly preached their doctrines. 

28. The vigilance of the inquisitors, however, traced their steps, and 
in the year 1232, the inquisition was established in Arragon. From 
this time, for a century and a half, measures of the greatest rigor were 
incessantly carried on in that quarter, and also in Catalonia, against these 
refugees, before their extermination was effected. 

29. In Germany also, in Flanders, and in Poland, the Waldenses were 
persecuted with peculiar severity. Indeed, wherever they existed, they 
were sought out and hunted down, by emissaries from papal Rome, as if 
thev were the pest of the world, and the most obnoxious foes of the 
Church of God. 

30. In the year 1300, was established by Boniface VIII. who at that 
time occupied the papal chair, the celebrated Year of Jubilee. Christians, 
throughout the known world, were invited to visit the churches of St. 
Peter and St. Paul, at Rome, with a promise from the pope, that he would 
pardon their sins. 

An invitation so impious as this, a Christian, at the^present day, would scarcely 
believe it possible to have been accepted by any ; yet such was the ignorance of the 
people, and such the superstition of the times, that multitudes came from all quarters, 
to cast in their gifts into the treasury of the Roman see, in exchange for which, they 
received the benediction of his holiness, and the pretended pardon of all their sins. 

This experiment proved so gainful, that the pontiffs, in after years, shortened the 
time of the jubilee to twenty -five years, in order that all good Christians living to the 
common age of man, might be benefited by this glorious festival. 

31. The year 1300, during the pontificate of Boniface VIII. may be re- 
garded as marking the highest eminence to which the papal power ever 
attained. From this period, firm and lasting as the dominion of the Ro- 
man pontiffs seemed to be, it appeared to be gradually undermined and 
weakened, partly by the pride and rashness of the popes themselves, and 
partly by several unexpected events. 

" Boniface VIII. was born," says Mosheim, " to be a plague both to Church and 
state, a disturber of the repose of nations ; and his attempts to extend the despotism of 
the Roman pontiffs were carried to a length, that approached to frenzy." From the 
moment that he entered upon his new dignity, he laid claim to a supreme and irresis- 
tible dominion, over aU the powers of the earth, both spiritual and temporal ; he terrifi- 
ed kingdoms and empires, by the threats of his bulls ; called princes and sovereign 
states before his tribunal, to decide their quarrels. In a word, in arrogance, in 
boldness, in lofty pretensions, he appeared to exceed all who had gone before him. 

32. Among the causes which set a limit to the usurpations of the Roman 
pontiffs, and the^rs^ which occurred, was the quarrel which arose, about 
this time, between Boniface VIII. and Philip of France, in respect to the 
supremacy of the pope over the temporal sovereigns of the earth. 

This doctrine Boniface arrogantly maintaining, sent the haughtiest letters to Philip, 
in which he asserted that not only he, but all other kings and princes, were, by a 
divine command, obliged to submit to the authority of the popes, as well in political 
and civil matters, as in those of a religious nature. 

33. Philip, indignant at the doctrine advanced by the pope, took mea- 
sures to depose so execrable a pontiff, by a general council, and in antici- 
pation of the meeting of such a council, caused Boniface to be seized. 



120 PERIOD VI.. ..1095.... 1517. 

The person intrusted with this business treated the pope most rudely. 
His friends succeeded, however, in rescuing him ; but the mortification 
occasioned by his insults soon after caused his death. 

34. Soon after the death of Boniface, Philip, by his artful intrigues, 
obtained the pontificate for a Frenchman, who, at the king's request, re- 
moved the papal residence to Avignon, in France, where it continued 
for seventy years. This event, and the continued residence of the popes 
in France, greatly impaired the authority of the Roman see. 

35. About the year 1378, occurred what is commonly termed the 
great Western Schism, in the election of two popes, one at Rome, and 
another at Avignon ; and from this date to the year 1414, the Church 
continued to have two, and sometimes three different heads, at the same 
time ; each forming plots, and thundering out anathemas against the other. 
In consequence of these differences, the papal authority fell into contempt 
still more, and, in a measure, both people and princes were released from 
that slavish fear, by which, for years, they had been oppressed. 

The pontiff at this time elected at Rome was Urban VI. ; the pontiff elected at 
Avignon was Clement VII. "Which of these two is to be considered as the true and 
lawful pope, is to this day disputed. 

The distress and calamity occasioned by this difference, are beyond the power of 
description. Wars broke out between the factions of the several popes, by which 
multitudes lost their fortunes and their lives ; religion was extinguished in most places, 
and profligacy rose to a most scandalous excess. The clergy became excessively corrupt, 
and no longer seemed studious to keep up even the appearance of religion or decency. 

Upon the whole, however, these abuses were conducive both to the civil and 
religious interests of mankind. The papal power received an incurable wound. 
Kings and princes, who had formerly been the slaves of the lordly pontiffs, now 
became their judges and masters. And many of the least stupid among the people 
had the courage to despise the popes, on account of their disputes ; and at length, 
came to believe that the interests of religion might be secured and promoted, without 
a visible head, crowned by a spiritual supremacy. 

36. The year 1387 was distinguished by the death of John Wickliffe, 
an Englishman, who, by his preaching and writings against the abuses of 
popery, particularly against the supremacy of the Roman see — the wor- 
ship of images — the invocation of saints — transubstantiation — indul- 
gences, &c. — gave a still severer blow to the authority of the Roman 
pontiffs, and prepared the way for the reformation, which was commenced 
by Luther, in 1517. 

Wickliffe was born in Yorkshire, in 1324. He is deservedly called " the Father 
of the Reformation ;" not only because, by his numerous writings, he fearlessly and 
successfully exposed the wicked and unchristian pretensions of the popes and prelates, 
and the extreme corruption of the Romish Church ; but especially as he first render- 
ed the Scriptures into the English tongue. Wickliffe was a prodigy of learning in 
that dark age. He was professor of divinity at Oxford, whose university he defended 
against the insolent pretensions of the mendicant friars. He boldly remonstrated 
with the pope, on account of his exorbitant exactions, which, upon various pretences, 
it is said, amounted to a great deal more than was paid by the nation in taxes to 
the king. Wickliffe rendered to the Church the greatest service which was possible, 
in the order of instrumentality. Besides restoring the true doctrine of a sinner's justifi- 
cation by faith in the atonement and righteousness of Christ, he translated the whole 
Bible into English ; by the circulation of which, especially the New Testament, the 
word of God was spread open to the people, and a permanent foundation was laid for 
the future destruction of the Romish idolatry, superstition, and tyranny, by the diffu- 
sion of the pure doctrine of the Gospel of Christ. 



THE CRUSADES. 121 

Every possible effort was made, both by the popes and the prelates, not only to 
silence Wickliffe, but to destroy him ; but he was protected by the powerful duke of 
Lancaster, son of the aged king. He spent the latter years of his life in the discharge 
of his pastoral duties, as rector of Lutterworth, in Leicestershire, where he died in 
peace, A. D. 1387. 

The principles of this reformer were too sacred to perish at the death of their advo- 
cate ; though, by his zealous opposition to popery and prelacy, he created many 
enemies, who labored to extirpate his doctrine, and blast his memory. His doctrines 
were condemned in a popish council at Constance ; and, by order of Pope Martin V., 
his books were burnt ; his bones, also, were dug up and. burnt to ashes by the same 
order, under the direction of Fleming, bishop of Lincoln, A. D. 1438. These proceed- 
ings were insufficient to extinguish the divine light which his ministry had kindled. 
His numerous writings rendered him famous ; and they were sought, copied, and 
circulated all over Europe ; recommended, not a little, by a public testimony borne 
by the doctors of the university of Oxford, to the character of that great man.* 

37. The followers of Wickliffe, during his lifetime, were considerably 
numerous ; but after his death, they greatly increased, both in England 
and other countries. They were called Lollards, or Wickliffites. 

The origin of the word Lollard, which was applied to the followers of Wickliffe, is 
quite uncertain. Some suppose they were so called from Walter Lollard, a Dutchman, 
who, during this century, was burned to death for his opinions. The learned trans- 
lator of Mosheim derives the term from the German Lullen, which signifies singing ; 
and hence, in English, Lollard, or singer. The Lullens, or Lollards, in Germany, 
where the term was first used, were singers, who made it their business to inter the 
bodies of such as had died of the plague. During their procession to the grave, they 
sung a dirge. In its application to the followers of Wickliffe, it seems to have been 
used as a term of reproach. 

38. The increase of the Lollards filled the clergy, and the other friends 
of popery, with alarm ; and a most spirited persecution of them was com- 
menced. Many were imprisoned, and others were suspended by chains 
from a gallows, and burnt alive. Among the sufferers who perished in 
this manner, was lord Cobham, a man, who, by his valor and loyalty, 
had raised himself high in favor both of the king and people. 

Cobham became known as a patron of Lollardism, by his circulating Wickliffe's 
writings, and by his supporting some university preachers to disseminate among the 
common people the pure Gospel of salvation. The superstitious mind of Henry V. 
was soon prejudiced against his faithful servant, and alienated from him, by the 
malicious insinuations of archbishop Arundel. The king sent for him, and command- 
ed him to confess his errors, to abandon his heresy, and be obedient to the Komish 
Church. The noble champion for Christ replied, " You, most worthy prince, I am 
always prompt and willing to obey, forasmuch as I know you a Christian king, and 
the appointed minister of God, bearing the sword to the punishment of evil-doers, and 
for a safeguard of them that be virtuous. Unto you, next my eternal God, owe I my 
whole obedience, and submit thereunto, as I have ever done, all that I have, either 
of fortune or nature ; ready, at all times, to fulfil whatever you shall in the Lord 
command me. But, as touching the pope and his spirituality, I owe them neither 
suit nor service ; forasmuch as I know them, by the Scriptures, to be the great anti- 
christ, ' the son of perdition,' the open adversary of God, and ' the abomination 
standing in the holy place.' " The king dismissed him ; but, though a peer of the 
realm, he was persecuted by the prelates, and condemned as a heretic. Archbishop 
Arundel offered, him absolution in the court, if he would meekly desire it, returning 
to the church. " Nay, forsooth, will I not," said Cobham; " for I never yet trespass- 
ed against you, and therefore I will not do it." Then, kneeling down on the pavement, 
and lifting up his hands to heaven, he said, " I confess here unto thee, my eternal, 

* Timpson's Church History. 

16 11 



122 PERIOD VI.. ..1095.. ..1517. 

living God, that in my youth I offended thee, Lord, most grievously, in pride, 
wrath, and gluttony, in covetousness, and in uncleanness. Many men have I hurt in 
mine anger, and done many horrible sins. Good Lord, I ask thee mercy !" Then, 
with tears, he addressed the people, saying, " Lo ! good people, lo ! for the breaking 
of God's laws and commandments, they never yet cursed me ; but for their own 
laws and traditions, most cruelly do they handle me and other men. And, therefore, 
both they and their laws, by the promise of God, shall be utterly destroyed." As to 
his faith, in reply to the archbishop, he said, " I believe fully and faithfully in the 
universal laws of God. I believe that all is true which is contained in the holy, 
Sacred Scriptures of the Bible. Finally, I believe all that my Lord God would I should 
believe." In reply to Dr. Walden, the prior of the Carmelites, he said, " As for the 
virtuous man, Wickliffe, whose judgment ye so highly disdain, I shall say here, of 
my part, both before God and man, that before I knew that despised doctrine of his, I 
never abstained from sin : but since I learned therein to fear my Lord God, it has 
been otherwise, I trust, with me : so much grace could I never find in your glorious 
instructions." 

The archbishop having read his condemnation, he said, with a cheerful countenance, 
" Though ye judge my body, which is but a wretched thing, yet am I sure that ye 
can do no harm to my soul, no more than Satan could to. the soul of Job. He that 
created that, will of his infinite mercy save it." And, falling down on his knees, he 
prayed thus for his enemies : " Lord God eternal, I beseech thee of thy great mercy's 
sake to forgive my persecutors, if it be thy blessed will." Being a nobleman of great 
power, and famed in the nation for both learning and military talents, fear induced 
them to delay his execution, and he found means to escape from the tower. The 
following year, reports were industriously circulated by his persecutors, that he was 
at the head of an army raised in London ; but, notwithstanding the unrelenting 
hatred of his enemies and their endeavors to prove him guilty of treason, there was 
not discovered the least credible evidence of his conspiracy, or of his presence or 
connection with an armed force. The king, however, was induced to offer a great 
reward for his head; and after four years' seclusion in Wales, through the restless 
malignity of the prelates, he was apprehended ; and, with all the insult of a barbarous 
inquisition, he was suspended alive in chains, upon a gallows, and burnt, A. D. 1417, 
as a heretic and traitor, in St. Giles' Fields !* 

39. From England, the writings of Wickliffe were carried by an officer 
of Oxford into Bohemia, where they were read by John Huss, rector of 
the university of Prague. These writings opened the mind of Huss; 
who, having great coldness and decision of character, began vehemently 
to declaim against the vices and errors of the monks and clergy, and was 
successful in bringing many in Bohemia, and especially in the university, 
to the adoption of the sentiments of Wickliffe. 

40. The introduction of Wickliffe's writings into the university, gave 
great offence to the archbishop of Prague, between whom and Huss a 
controversy arose ; which was, at length, carried to the pope, who ordered 
Huss to be cited to appear before him at Rome. This, however, he 
declined, and was excommunicated. He continued, however, boldly to 
propagate his sentiments, both from the pulpit, and by means of his pen. 

The measures taken by the archbishop of Prague to suppress the writings and senti- 
ments of Wickliffe, were singularly bold. He issued his orders that every person, 
who was in possession of such writings, should bring them to him. We are accord- 
ingly told that two hundred volumes of them, finely written, and adorned with costly 
covers, and gold borders, probably belonging to the nobility, were committed to the 
flames. These measures, however, were far from having their desired effect ; on the 
contrary, the writings of Wickliffe abounded still more, and the Hussites became more 
and more numerous. 

* Timpson's Church History. 



THE CRUSADES. 123 

41. In the year 1414, was convened the council of Constance, the 
object of which was to put an end to the papal schism, (Sec. 35,) which 
was accordingly effected, after it had existed nearly forty years. Before 
this council, Huss was cited to appear, and at the same time, Jerome of 
Prague, the intimate friend and companion of Huss. By this council, 
the writings of Wickliffe were condemned, and also both these eminent 
men ; the former of whom was accordingly burnt in 1415, and the latter 
in the following year. 

This council consisted of several European princes or their deputies, with Sigis- 
mund, emperor of Germany, at their head ; twenty archbishops, one hundred and fifty 
bishops, one hundred and fifty other dignitaries, and above two hundred doctors, with 
the pope at their head. 

At this time, there were three individuals who claimed the papal chair, and between 
whom, and their respective friends, a severe contest was carried on. These the 
council respectively deposed, and one Martin was ordained as the only legal and true 
head of the Church. Thus the evil spirit of schism was laid, and one great end of 
the council was answered. 

In obedience to the order of this council, Huss made his appearance at Constance. 
The emperor had given him a passport, with an assurance of safe conduct, permit- 
ting him to come freely to the council, and pledging himself for his safe return. 

No sooner had Huss arrived within the pope's jurisdiction, than regardless of the 
emperor's passport, he. was arrested and committed close prisoner to a chamber in the 
palace. This violation of common law and common justice was noticed by the 
friends of Huss ; who had, out of the respect they bore his character, accompanied him 
to Constance. They urged the imperial promise of safe conduct ; but the pope replied, 
that he never granted any safe conduct, nor was he bound by that of the emperor. 

The inhuman imprisonment of these two holy men reflects eternal infamy upon the 
emperor Sigismund. who violated his imperial promise of safety to Huss, and upon 
the hundreds of prelates, doctors, and princes, who composed that assembly. 

It will be edifying to give some further particulars of the character and martyr- 
dom of these noble confessors of Christ. John Huss was a person of superior 
powers ; and he became so eminently distinguished for his learning and eloquence, as 
to be appointed rector of the flourishing university of Prague. Here he resided, in 
the highest estimation for sanctity of life, and was appointed chaplain to the queen of 
Bohemia. He had profited by the writings of Wickliffe, which had found their way 
into that country. Abhorring the licentiousness of the monks and the clergy, he preach- 
ed zealously against their false miracles, impostures, and vices ; and recommended 
the works of our English reformer, whose sentiments he had embraced. The arch- 
bishop of Prague was incensed against him, and an accusation against him was 
brought before the tribunal of the pope. He appealed against it by proctors ; but 
they were imprisoned, and he was excommunicated. Such was the esteem in which 
he was held by the Bohemian nobles, that he continued his ministry, under their 
protection, till he was summoned to appear before the council at Constance. Huss 
confidently anticipated martyrdom ; and, in that belief, wTote to his congregation and 
friends, to abide in the doctrine of Christ. He did expect to be allowed the liberty of 
pleading his own cause ; but, on his arrival at Constance, he was thrown into prison, 
notwithstanding the prompt interference of his noble and generous friend, John, 
count of Chlum. He was several times examined before commissioners appointed to 
try him, on various articles exhibited against him ; to these he was required to plead 
guilty, and to ask pardon of his merciless enemies. With their requisition Huss 
would by no means comply, declaring at the same time, with tears, his readiness to 
retract any error, sincerely and upon oath, the moment he was convinced by the testi- 
mony of the Holy Scriptures that it was error. Being presented before the council, in 
the presence of the emperor, the princes of the empire, and an immense assemblage 
of dignitaries, he was condemmed to the stake, and his writings to be burnt. Deputa- 
tions in vain attempted to prevail on him to recant ; and, after enduring all the indig- 
nities which a superstitious malice could inflict, he submitted himself to the fatal 



124 PERIOD VI.. ..1095. ...1517. 

flames, in the spirit of a genuine disciple of Christ. The multitudes were astonished at 
his pious behavior, and said, " What this man has done before, we know not ; but we 
hear him now offer up most excellent prayers to God." The elector palatine prevent- 
ed him from speaking to the people, ordering him to be burnt, as he could not prevail 
upon him to retract. Huss, with a loud voice, cried, " Lord Jesus, I humbly suffer 
this cruel death for thy sake ; I pray thee forgive all my enemies." He sealed the 
truth with his blood, A. D. 1415. 

Jerome was a gentleman of fortune, a man of eminent learning, which he had 
increased by studying at Oxford university. He was a sincere friend of Huss, whom 
he had encouraged in his journey to Constance ; and promised, that if any danger 
should attend him there, he would endeavor by his presence to afford him assistance. 
Jerome repaired to Constance ; but finding that he could render his friend no service, 
as his enemies had determined his destruction, and that they had also formed designs 
against himself, he returned to Bohemia. He was soon arrested, and led in chains 
to Constance, and treated in a most brutal manner for nearly a whole year. On the 
martyrdom of Huss, the Bohemian nobles sent a spirited remonstrance to the council 
against their treatment of the two worthy men, to whose learning and virtue they 
bore the most honorable testimony. These nobles, expressing their determination to 
sacrifice their lives in defence of the Gospel, and of their preachers, induced the assem- 
bly to labor, both by promises and threatenings, to prevail on Jerome to recant. The 
horrors of a long confinement in a dungeon shook the fortitude of Jerome, and he 
signed a recantation which his enemies had prepared ; but some of his persecutors, 
being dissatisfied with this measure, insisted upon his sincerity being proved by 
another trial. By the grace of God, Jerome recovered his former peace and self-pos- 
session, and behaved before his judges with apostolical intrepidity. He abjured his 
recantation, and, with extraordinary eloquence, defended the principles for which 
Huss suffered. " How unjust is it," said Jerome to his judges, " that ye will not hear 
me ! Ye have confined me three hundred and forty days in several prisons, where I 
have been cramped with irons, almost poisoned with filth and stench, and pinched 
with the want of all necessaries. During this time, ye always gave to my enemies 
a hearing, but refused to hear me so much as a single hour. I came to Constance to 
defend John Huss, because I had advised him to go thither, and had promised to 
come to his assistance, in case he should be oppressed. Nor am I ashamed here to 
make public confession of my own cowardice. I confess, and tremble while I think 
of it, that through fear of punishment by fire, I basely consented against my con- 
science to the condemnation of Wickliffe and Huss." In vain did they propose to him 
to retract. " Ye have determined," said he, " to condemn me unjustly ; but after my 
death, I shall leave a sting in your consciences, and a worm that shall never die. I 
appeal to the Sovereign Judge of all the earth, in whose presence ye must shortly 
answer me." Jerome suffered in the spirit of devout hope and triumph, as Huss had 
done ; and even the Romish writers testify the pious behavior of these holy men. 
An historian of that age, who was afterwards a pope, says, " They went to the stake 
as to a banquet ; not a word fell from them, which discovered the least timidity ; they 
sang hymns in the flames to the last gasp, without ceasing." Thus was God their 
Savior glorified in the sufferings and death of these holy martyrs for the Gospel. 
Jerome was murdered at the stake A. D. 1416.=* 

42. The news of these barbarous executions quickly reaching Bohemia, 
threw the whole kingdom into confusion, and a civil war was kindled 
from the ashes of the martyrs. 

43. The leader of the avengers of these martyrs, and the advocates 
of reform, was John Ziska, a man of noble family, brought up at court, 
and in high reputation for his love of country and fear of God. To him 
multitudes daily resorted from all parts, until their number was forty thou- 
sand. ' With these he encamped on a rocky mountain, about ten miles 

* Timpson's Church History. 



THE CRUSADES. 125 

from Prague, which he called mount Tabor, whence his followers were 
called Taborites. Until his death, in 1424, he continued boldly to 
defend his cause — declared war against Sigismund, and, in several 
battles, defeated the armies of that emperor. 

At this time, the churches and religious houses in Bohemia, were more numerous, 
more spacious, more elegant and sumptuous, than in any other part of Europe ; and 
the images in public places, and the garments of the priests, were covered with 
jewels and precious stones. Ziska commenced his work of reform by attacking 
these. He demolished the images, discharged the monks, who, he said, were only 
fattening like swine in sties, converted cloisters into barracks, conquered several towns, 
and garrisoned Cuthna, defeated the armies of the emperor in several battles, and 
gave law to the kingdom of Bohemia, till the time of his death. 

When Ziska found himself dying, he gave orders that a drum should be made of 
his skin, which were faithfully obeyed. After undergoing the necessary preparations, 
it was converted into a drum, which was long the symbol of victory to his followers. 

44. After the death of Ziska, his followers were divided into Calizti?ies, 
Taborites, and other sects, among whom considerable hostility appears 
to have existed. In times of distress, however, they all united against 
the common enemy. At length, in 1443, the papal party granted to these 
sects the use of the cup in the sacrament, which the council of Constance 
had denied them, and which was one cause of their assuming arms under 
Ziska. 

45. A still further reform being desired by the more pious of the 
Hussites, a body of these people assembling at Lititz, in 1456 or 1457, and 
proceeded to form a system of Church government, in more strict con- 
formity, in their view to that of the primitive Christians. They were 
afterwards distinguished by the name of the United Brethren, who for 
many years experienced a great variety of fortune. 

The numbers of the United Brethren soon became considerable ; pious persons 
nocked to them, not only from different parts of Bohemia, but from every distant 
quarter of the empire. Many of the ancient Waldenses, who had been scattered 
upon the mountains, came and joined the society, so that Churches were multiplied 
every where throughout Bohemia and Moravia. 

Scarcely, however, were the brethren reduced to order, ere a terrible persecution 
arose against them, and they were called to prove " what manner of spirit they were 
of." The Catholic party, exasperated against them, compelled them to leave their 
towns and villages, even in the depth of winter. The sick were cast into the open fields, 
where numbers perished, through cold and hunger. The public prisons were filled. 
Many were inhumanly dragged at the tails of horses and carts, and quartered or burnt 
alive. Such as effected their escape, retired into the woods and caves of the country, 
where they held religious assemblies, elected their own teachers, and endeavored to 
strengthen and edify one another. 

Under Uladislaus, prince of Poland, the exiled brethren returned to their homes, 
and resumed their occupations. In subsequent years they took such deep root, and 
extended their branches so far and wide, that it was impossible to extirpate them. In 
the year 1500, there were two hundred congregations of the United Brethren in 
Bohemia and Moravia. 

From this time, they experienced many vicissitudes, until Luther began the 
reformation in Germany, at which time so exhausted and wasted were the Churches, 
that they meditated a compromise with the Catholic Church, and actually wrote to 
Luther, in the year 1522, for advice on the subject. To their communication Luther 
replied, exhorting them to firmness and constancy, and assuring them that God, in his 
own time, would appear for their relief. 

11* 



126 PERIOD VI.. ..1095. ...1517. 

46. In the year 1440, a few years previous to this last event, the art 
of printing was discovered ; by means of which, not only the Bible, but the 
writings of the primitive fathers, were soon spread abroad, which greatly 
conduced to expose the errors and superstitions of the Church of Rome, 
and to diffuse a knowledge of the true doctrines of the Scriptures, among 
the ignorant thousands of Europe. 

47. It has been noticed (Sec. 26,) that the Waldenses, in the valleys 
of Piedmont appear to have remained in a great measure unmolested, in 
the profession of their religion, till the year 1487. 

To this there was one exception. About the year 1400, a violent outrage was com- 
mitted upon the Waldenses who inhabited the valley of Pragela, in Piedmont, by the 
Catholic party resident in that neighborhood. This attack was made towards the 
end of December, when the mountains were covered with snow. So sudden was it, 
that the inhabitants of the valleys were wholly Unapprised of it, until the persecutors 
were in actual possession of their caves. 

A speedy flight was the only alternative which remained for saving their lives. 
Accordingly, they hastily fled to one of the highest mountains of the Alps, with their 
wives and children ; the unhappy mothers carrying the cradle in one hand, and in 
the other leading such of their offspring as were able to walk. Their persecutors, 
however, pursued them until night came on. Great numbers were slain, before they 
could reach the mountain. The remnant, enveloped in darkness, wandered up and 
down the mountains, covered with snow, destitute of the means of shelter from the 
inclemencies of the weather, or of supporting themselves under it by any of the comforts 
which Providence has destined for that purpose • benumbed with cold, they fell an easy 
prey to the severity of the climate ; and when the night had passed, there were found 
in their cradles, or lying on the snow, fourscore of their infants deprived of life ; 
many of the mothers, also, lying dead by their sides, and others just upon the point 
of expiring. This seems to have been the first general attack that was made by the 
Catholics on the Waldenses of Piedmont. 




Massacre of the Waldenses. 



48. About the year 1487, Innocent VIII. invested Albert, archdeacon 
of Cremona, with power to persecute the Waldenses, in the south of 
France, and in the valleys of Piedmont. This persecution was marked 
with the most savage barbarity, and continued till the reformation by 
Luther began. 



THE CRUSADES. 127 

Albert was no sooner invested with his commission, than he proceeded to the south 
of France, where he directed the king's lieutenant, in the province of Dauphiny, to 
march at the head of a body of troops against the valley of Loyse. 

The inhabitants, apprised of their approach, fled into their caves at the tops of the 
mountains, carrying with them their children, and whatever valuables they had, 
which they thought necessary for their support and nourishment. The lieutenant, 
finding the inhabitants all fled, and that not an individual appeared with whom he 
could converse, at length discovered their retreats, and causing quantities of wood to 
be placed at their entrances, ordered it to be set on fire. The consequence was, that 
four hundred children were suffocated in their cradles, or in the arms of their dead 
mothers : while multitudes, to avoid dying by suffocation, or being burnt to death, 
precipitated themselves headlong from their caverns, upon the rocks below, where 
they were dashed in pieces ; or if any escaped death by the fall, they were immedi- 
ately slaughtered by the brutal soldiery. 

Having completed their work of extermination in the valley of Loyse, they next 
proceeded to that of Fraissiniere ; but Albert's presence and that of the army being 
found necessary in another quarter, he appointed as his substitute in these valleys, a 
Franciscan monk, who, in the year 1489, commenced a work of persecution, which 
is said to have been extremely severe. Many were committed to prison, and others 
burnt without even the liberty of making an appeal. 

While these proceedings were going on in France, Albert had advanced in the year 
1488, at the head of eighteen thousand soldiers, against the valleys of Piedmont, 
which for many years were the theatre of savage barbarity, and of intense suffering. 

49. We here close this period, and in the next shall speak of the 
Reformation. From a view of the past, and of the existing state of the 
ecclesiastical world, the necessity of a reformation is apparent. For centu- 
ries had the world been enveloped in darkness, and the iron handed despo- 
tism of papal Rome sported with the lives and religious liberties of mankind. 
But for the Waldenses, who like stars shone amidst this dismal night, the 
kingdom of the Redeemer could scarcely be said to have existed on earth. 
But the era of reformation was now approaching. The world could 
no longer sustain the load of guilt and enormity. The powers of darkness 
had reached their summit. Upon the regions of death, the morning of 
a day was dawning, which was to diffuse light and joy among many of 
the benighted nations of the world. 

DISTINGUISHED CHARACTERS IN PERIOD VI. 

1. Peter the hermit, a Frenchman, who, by his preaching, first excited 
a passion in Europe for the crusades. 

2. Peter Waldo, a Frenchman of Lyons, who nourished about the year 
1160, the second father of the Waldenses, Claude of Turin being the 
first. 

3. Thomas Becket, archbishop of Canterbury, who flourished about the 
same time, distinguished for his pride and haughtiness, which led to an 
open quarrel with Henry II. king of England, to the great disturbance 
of the peace of that kingdom. 

4. Dominic, a Spaniard, distinguished as the founder of the inquisition. 
•5. Roger Bacon, a learned monk of the Franciscan order, in England, 

who flourished about the year 1240, distinguished for the discoveries 
which he made in the various departments of science, and for the lead 
which he took in the revival of letters. 



128 PERIOD VI.. ..1095. ...1517. 

6. Thomas Aquinas, a native of Italy, who died in 1274, highly dis- 




tinguished for his attachment to the philosophy of Aristotle, and for the 
authority which his opinions had in the Catholic Church. 

7. BonifaceVIII. a pope, whose pontificate, about the year 1300, marks 
the highest eminence to which the papal power attained. 

8. John Wickliffe, an Englishman, called the reformer, on account of 




his preaching and writing against the abuses of popery, about the year 
1380, and which prepared the way for the reformation, under Luther. 

9. Lord Cobham, otherwise called Sir John Oldcastle, a distinguished 
soldier, who, for his attachment to the doctrines of Wickliffe, suffered 
death in England, in the year 1417, during the reign of Henry V. 

10. John Huss, rector of the university of Prague, in Bohemia, who, for 
his attachment to the sentiments of Wickliffe, suffered death by order of 
the council of Constance, in 1415. 

11. Jerome of Prague, the intimate friend and companion of Huss, 
who suffered death the year following, by the same authority, and for a 
similar reason. 

12. John Ziska, a native of Bohemia, distinguished as the successful 
leader of the Hussites, in their attempt to avenge the death of Huss. 

1. Peter the hermit, Sec. 4, and onward. 

2. Peter Waldo, Sec. 17, and onward. 

3. Thomas Becket was born at London, in the year 1119. His progress in learning 
at the university, and afterwards in Italy, was so great, that in 1158, he was made 
lord chancellor, by Henry II. As a courtier, Becket assumed all the gaiety of the 
times ; and on one occasion, in attending the king on a journey, maintained in his 
train twelve hundred horse, besides seven hundred knights and gentlemen. 

At a later day, Henry conferred on him the archbishopric of Canterbury ; in which 
office, such was his haughtiness, that he greatly offended his sovereign, and caused 



THE CRUSADES. 129 

lasting commotions in the kingdom. Becket refused to suppress the disorders of the 
clergy, to the great disgrace of himself and injury to the Church. In consequence 
of the disagreement between the king and himself, Becket resigned his office as 
archbishop, and went to Italy, where the pope espoused his cause against Henry. 

Subsequently, a reconciliation took place ; and the king, in proof of his sincerity, 
held the bridle of Becket's horse, while he mounted and dismounted twice. The 
conduct of Becket was not less odious, after his return to England, than before 
his departure. At length, Becket was murdered in 1171, by some courtiers of Henry, 
who dashed out the prelate's brains, before the altar of his cathedral. 

Henry alarmed, not only exculpated himself before the pope, but did penance at the 
shrine of the murdered priest, passing the night on the cold pavement in penitence 
and prayer, and suffering himself to be scourged by the monks. 

The violence of his death was the occasion of signal honor being paid to Becket. 
He not only became a saint, by the indulgence of the Church ; but so numerous were 
the miracles said to be wrought at his tomb, that two large volumes could scarce 
contain the mention of them. 

4. Dominic, Sec. 24. 

5. Roger Bacon was born in the year 1214. He was educated at Oxford, and 
afterwards studied at Paris. The age in which he lived was a dark and gloomy one, 
and was poorly fitted to appreciate the discoveries which he made in science and 
philosophy. His experiments and calculations were so much above the comprehen- 
sion of the times, that he was accused of magic. His works were rejected from the 
library of the order of Franciscans, to which he belonged, and he himself imprisoned. 

After ten years of painful solitude, he was set at liberty, and passed the remainder 
of his life in academical repose, at Oxford, where he died 1294. In modern times, this 
great and good man has had justice done to him, by the reverence and respect which 
are paid to him as the father of the inductive philosophy. 

6. Thomas Aquinas, called the angelical doctor, was a native of Italy, and descended 
from a noble family. He studied in various places, but at length settled at Naples, 
where he led a life of exemplary chastity and devotion. He died in the year 1274. 
His writings, which are numerous, prove him to have been a man of great learning 
and extensive knowledge . They consist of seventeen folio volumes. His authority in 
religion became decisive in the Catholic schools. 

7. Boniface VIII. Sec. 31. 

8. John Wickliffe, Sec. 33, and onward. 

9. Lord Cobham, Sec. 38. 

10. John Huss, Sec. 39, and onward. 

11. Jerome of Prague, Sec. 4L 

12. John Ziska, Sec. 43. 



17 




Luther before the diet of Worms. 



PERIOD VII. 



THE PERIOD OF THE REFORMATION WILL EXTEND FROM THE COMMENCEMENT 
OF THAT EVENT, A. D. 1517, TO THE PEACE OF RELIGION, .*'■ 
CONCLUDED AT AUGSBURG, IN 1555. 



1. The year 1517 is generally assigned, as marking the era when the 
Reformation was begun by the Great Head of the Church, through the 
instrumentality of Martin Luther. 

This grand revolution, of which we are now to treat, arose in Saxony from small 
beginnings. It spread itself, however, with great rapidity, through all the European 
provinces, and extended its influence, more or less, to distant parts of the globe. 
From that memorable period, down to our own times, it may justly be considered as 
the main spring, which has moved the nations, and occasioned many, if not most, of 
the civil and religious revolutions that fill the annals of history. The face of Europe, 
in particular, was changed by this great event. The present age feels yet, and ages 
to come will continue to perceive, the inestimable advantages it produced-. The his- 
tory of such an important revolution demands, therefore, particular attention. 

2. The religious state of the world, at the opening of the sixteenth 
century, fifteen years before the Reformation began, is acknowledged by all 
historians to have been exceedingly deplorable. The nations of Christen- 
dom were still in thraldom to the papal power. Corruption, both in 
doctrine and practice, prevailed to an extent before unknown. Scarcely 
any thing presented itself to the eye in any quarter, which could properly 
be denominated evangelical. 

The Roman pontiffs were living, at this time, in all the luxury and security of 
undisputed power ; nor had they the least reason, as things appeared to be situated, to 
apprehend any interruption of their peace and prosperity. They possessed a multi- 



THE REFORMATION. 131 

tude of dignities, titles, honors and privileges, which they disposed of to such as would 
bow to their authority, and join in their praises. They not only gave law to the 
ecclesiastical world, but even kings and kingdoms were subject to their will. When 
monarchs gratified their desires, they suffered them to kiss their feet ; but when they 
disobeyed their commands, they suspended all religious worship in their dominions, 
discharged their subjects from obedience, and gave their crowns to any who would 
usurp them. They w r ere addressed by titles of blasphemy, and affected to extend their 
authority over heaven, earth, and hell. 

If we look at the clergy, we shall find them partaking much of the character of their 
head. Like the pontiff, they looked with disdain upon the multitude. Possessing 
immense wealth, they awfully neglected their spiritual duties, and employed their 
treasures in administering to their lusts and passions. If they preached, little was to 
be heard of the vital doctrines of the Gospel — little of the guilty character of man 
— little of repentance, and faith, and holiness — little of the merits of the Son of God ; 
but the service were filled up with senseless harangues about the blessed Virgin, the 
efficacy of relics, the burnings of purgatory, and the utility of indulgences. Public 
worship was performed in an unknown tongue. The churches were filled with statues, 
and paintings, and various ornaments, designed to strike the senses and beguile the 
mind. Real religion was by every means kept from view. Knowledge was effectually 
proscribed. In short } the multitude were taught to adore the pontiffs as the spiritual 
vicegerents of God, and to look only to them, as holding the power of life and death. 

3. Deplorable, however, as was the state of Christendom in the respects 
mentioned, there were some circumstances, which about this time were 
favorable to a reformation. The, first of these was a perceptible diminu- 
tion of the influence of the court of Rome, in respect to a considerably 
numerous class of individuals, scattered over Europe. 

Lordly as the papal power carried itself, that power was evidently on the decline. 
Its zenith appears to have been, when, as already noticed, (Per. VI. Sec. 31,) the guilty 
Boniface VIII. occupied the papal chair. The quarrel which that pontiff had with 
Philip of France — the subsequent removal of the papal court from Rome to Avignon, 
(Sec. 34,)— the still later schism which had led to the election of two popes, each of 
whom claimed infallibility at the same time, (Sec. 35,) — and, more than all, the deci- 
sion of the council of Constance, that a general council was superior to even the pope, 
and could depose him, (Sec. 41,) — all had powerfully tended to open the eyes of 
reflecting individuals, and to lessen, in their estimation, the authority of the court of 
Rome. There were some, who no longer regarded the pope as infallible. They 
began to discover the cheat practised upon the deluded minds of the multitude. 
Princes, too, no longer trembled, as they had done, at the thunders which sounded out 
against them from the throne of the pretended vicegerent of God. And even nume- 
rous were the individuals, who began to think that heavenly felicity might be obtained, 
without a passport to it from an emissary from papal Rome. 

4. A second circumstance, at this time favorable to a reformation, was 
the general odium which rested upon the clergy and the monkish orders. 

The clergy generally passed their lives in dissolute mirth and luxury ; and squan- 
dered away, in the gratification of their lusts, the wealth which had been set apart for 
charitable and religious purposes. Nor were they less tyrannical, than voluptuous. 
They treated their people more like vassals, than rational and immortal beings, whose 
souls they had in charge. The necessary consequence of fives so dissolute, and of an 
assumption of power so unwarrantable, was the loss of public respect and esteem. 
Men cannot regard with complacency the licentious ambassador of the cross, nor 
respect his authority, when he manifests the spirit of the tyrant. 

The monkish orders, also, were, at this time, lying under a similar odium. They 
were considered by many, as eumberers of the ground ; and occasional complaints 
against them were heard on every side. They had broken through every restraint ; 
had employed their opulence to the worst possible uses ; and, forgetful of the gravity 
of their character, and of the laws of their order, rushed headlong into the shameless 
practice of vice, in all its various forms and degrees. If some of the orders were less 



132 PERIOD VII.... 1517.... 1555. 

vicious, as the mendicants, yet their rustic impudence, their ridiculous superstitions, 
their ignorance, cruelty, and brutish manners, alienated the minds of the people, and 
diminished their reputation from day to day. 

5. A third circumstance favorable to a reformation, was the revival 
of learning, and a taste for the liberal arts and sciences. 

The art of printing, discovered in 1440, soon attained to considerable perfection. 
Books were multiplied and read. Knowledge increased. Men of the first rank distin- 
guished themselves by their love of letters, and their patronage of eminent scholars. 
Even the haughty Leo X. who was elected, to the pontificate in the year 1513, and who 
poured forth his anathemas against Luther, was conspicuous for his ardor and mu- 
nificence in the cause of literature. 

About the time the art of printing was discovered, the west received a vast acces- 
sion of literature from the east. In 1453, the Turks, under Mahomet II., made them- 
selves masters of Constantinople. (Per. V. Sec. 8.) On this event, many of the most 
eminent Greek literati removed into Italy, and other countries of Europe, where they 
were employed, in instructing youth, in various branches of science, and in publish- 
ing either their own compositions, or accurate editions of the Latin and Greek classics. 
By reason of their labors many academies were founded in Italy, France, and Germany : 
libraries were multiplied, at great expense, and a generous provision was made for 
the encouragement of men of learning, and for studious youth, ambitious of literary 
fame. 

This revival of learning was auspicious to the cause of religion. It was during the 
ignorance of the dark ages, that the papal system — its monstrous doctrines — its cor- 
ruption — its superstition — gained such an ascendancy over mankind. Had science 
flourished, had knowledge been generally disseminated, papal Rome would never 
have attained to its unparalleled power. On the revival of learning, that power began 
to decline. Men were now able to investigate for themselves ; they could estimate 
the force of argument, and judge between the doctrines of the reformers, and those of 
the advocates of papacy. 

6. A. fourth circumstance favorable to a reformation, was the solid con- 
viction on the part of many, that a reformation was greatly needed, and 
the desire which hence prevailed that such a work might be effected. 

The number of those among whom this conviction prevailed, says Mosheim, was 
very considerable, in all parts of the eastern world. They did not, indeed, extend 
their views so far, as a change in the form of ecclesiastical government — nor of the 
doctrines generally — nor even of the rites and ceremonies of the Romish Church. All 
they thought of was, to set limits to the overgrown power of the pontiffs, and to reform 
the corrupt manners of the clergy, to dispel the ignorance, and to correct the errors 
of the blinded multitude ; and to deliver them from the insupportable burdens imposed 
upon them under religious pretences. They probably dreamed not of such a 
reformation, as was now approaching. But the evils which existed they saw, and 
deplored. Through ignorance, they were unable to extend their views to a reforma- 
tion which should carry them back to Gospel simplicity ; but the desire for better 
things existed; especially that some restraint might be put upon the sovereign power 
of the pontiffs ; and that purer maxims and more correct principles might prevail 
among the clergy. 

7. The immediate occasion of the Reformation was the sale of indul- 
gences, to which resort was had by Leo X., at that time in the papal chair, 
in order to replenish his treasury, which had been drained by his various 
extravagances. 

The doctrine of indulgences proceeded upon the monstrous idea, that there was an 
infinite merit in Christ, and the saints, beyond what they needed themselves ; and that 
this surplus merit was committed in trust to the popes and their clergy for the benefit 
of such as were willing to pay for it. Whoever pleased, might purchase, therefore, 
the pardon of their own sins, present, past, and future, and also ransom the souls of 
such friends as were suffering the fires of purgatory. 



THE REFORMATION. 133 

The form of these indulgences was various. The following will serve as a speci- 
men of the spirit in which they were generally written : " May our Lord Jesus Christ 
have mercy upon thee, and absolve thee by the merits of his most holy passion. 
And I, bv his authority, that of his apostles Peter and Paul, and of the most holy pope, 
granted and committed to me, in these parts, do absolve thee, first from all ecclesi- 
astical censures, in whatever manner they have been incurred, and then from all the 
sins, transgressions and excesses, how enormous soever they may be, even such as 
are reserved for the cognizance of the holy see, and as far as the keys of the holy 
Church extend : I remit to thee all the punishment, which thou deservest in purga- 
torv, on their account ; and I restore to thee the holy sacraments of the Church, to 
the unity of the faithful, and to that innocence and purity which thou possessedst at 
baptism ; so that when thou diest, the gates of punishment shall be shut, and the gates 
of the paradise of delight shall be opened ; and if thou shalt not die at present, this 
grace shall remain in full force, when thou art at the point of death. In the name of 
the Father, and of the Son, and of the Holy Ghost." 

The prices of these indulgences varied according to the character, ability, and crimes 
of the purchasers. For remitting the sin of having taken a false oath, in a criminal 
case, the sum of nine shillings was charged ;' for robbing, twelve shillings ; for burning 
a house, twelve shillings ; for murdering a layman, seven shillings and six pence ; 
for laying violent hands on a clergyman, teri shillings and six pence. In other cases, 
a much greater sum was demanded, even several pounds. 

The extent of the sale of indulgences was incredible, both before and after the refor- 
mation. As late as the year 1709, Milner remarks, that the privateers of Bristol took 
a galleon, in which they found five hundred bales of bulls for indulgences, and six- 
teen reams were in a bale ; the whole were estimated at no less than three million 
eight hundred and forty thousand, worth from twenty pence to eleven pounds each. 

8. The sale of these indulgences, in Saxony, was intrusted to one 
John Tetzel, who, in the year 1517, appeared in the neighborhood of 
Wittemberg, executing his commission in the most insolent and fraudulent 
manner ; boasting of the superior efficacy of the indulgences which he 
had to sell, and with gross impiety derogating from the merits of even 
Jesus Christ. 

Tetzel was employed by Albert, archbishop of Mentz, to whom indulgences had been 
sent by Leo X. Tetzel had long been in the service ; and, at length, arrived to a 
degree of boldness and impiety surpassing belief. It was his boast, that " he had 
saved more souls from hell by his indulgences, than St. Peter had converted to Chris- 
tianity by his preaching."' He could assure a child, who might fear a deceased 
father was unhappy in the world of spirits " that the moment the money tinkled in 
the chest, his father's soul mounted from purgatory." 

A story is related of Tetzel, which will serve to show that his character was not 
unsuspected ; and still further, how indulgences were by some, at this time, regarded. 
On a certain occasion, Tetzel was at Leipsic, where he made sale of many indul- 
gences, and had stowed the money arising from them, in a chest. A certain noble- 
man, who suspected the imposture, put the question to him — " Can you grant absolu- 
tion for a sin which a man shall intend to commit in future ?" " Yes," replied the front- 
less commissioner, "upon condition that the proper sum of money be actually paid 
down." The nobleman instantly produced the sum demanded ; and, in return, 
received a certificate, signed and sealed by Tetzel, absolving him from the crime 
which he intended to commit, but which he did not choose to divulge. Not long after 
Tetzel left Leipsic. taking with him the chest of money, which he had collected. 
The nobleman had discovered the time of his departure, and the route which he was 
to take. He hastened forward, and finding a fit place, concealed himself, until Tetzel 
made his appearance. He now rushed forth, attacked him, robbed him, and beat 
him soundly with a stick : at the same time shewing his indulgence, he informed the 
impostor, that, by virtue of that, he presumed himself to be quite innocent of any 
crime. 

9. The conduct of Tetzel attracted the notice of Luther, who was at 

12 * 



134 PERIOD VII... .1517.. ..1555. 

that time a professor of philosophy and theology in the university of 
Wittemberg — it roused his indignation, that such a shameful traffic should 
be carried on, to the infinite disgrace of religion, and the delusion of his 
fellow Christians. 

10. Hence, he was led to a particular examination, not only of the 
nature and tendency of indulgences, but also of the authority by which 
they were granted. The discovery of one error prompted him to pursue 
his inquiries, and conducted him to the detection of others. These errors, 
after mature deliberation, he at length, on the 30th of Sept. 1517, pub- 
lished to the world, in ninety -five distinct propositions. This was the 
commencement and foundation of that memorable rupture and revolution 
in the Church, which humbled the grandeur of the lordly pontiffs, and 
eclipsed a great part of their glory. 

Luther, who thus arrayed himself against the Church of Rome, and who was destin- 
ed by Providence to lead the way in the great work of reformation, was born in the 
year 1483, at Isleben, a town belonging to the county of Mansfield, in upper Saxony. 
His father was employed in the mines of Mansfield, which were at that time quite 
celebrated. Sometime after the birth of his son, he removed into that town, became 
a proprietor in the mines, and was highly esteemed for his honorable character. 

The early indications of genius which his son betrayed, induced the father to give him 
a liberal education. So great was his proficiency in his studies, that he commenced 
master of arts, in the university of Erfurth, at the age of twenty. At this time, he de- 
signed to pursue the profession of law ; but a providential circumstance diverted him 
from his purpose, and changed the whole course of his life. 

Walking out one day into some adjacent fields with a companion, the latter was 
struck with lightning, and suddenly expired. Shocked by an event so unexpected 
and appalling, he formed the hasty resolution of withdrawing from the world, and of 
burying himself in the monastery at Erfurth. To such a course his father was strong- 
ly opposed. But to the mind of the son, the solemn providence which he had witness- 
ed, seemed a call from heaven to take upon himself the monastic vow. Accordingly, 
much to the grief of a fond father, he entered the monastery, in the year 1505. 

A monastic life, however, was far different from what young Luther had an- 
ticipated. He became gloomy and dejected. With too much light to sit down in con- 
tentment, and too little to discern the rich treasures of the Gospel, or to apply its con- 
solatory promises to a mind convicted of sin, he became exceedingly wretched and 
disquieted. In this state of disquietude, he remained more than a year. 

On opening his mind to the vicar-general of the Augustine monks, Staupitius endeav- 
ored to comfort him, saying, " You do not know how useful and necessary this trial 
may be to you : God does not thus exercise you for nothing • you will one day see that 
he will employ you for great purposes." In the second year of his retirement, Luther 
discovered in his library a neglected Latin Bible. This was a divine treasure to him 
in seeking spiritual consolation ; and studying it with wonder and devout admiration, 
his prayers were answered, and evangelical comfort filled his enlightened spirit. In 
1507, he was ordained to the priesthood, and called by Staupitius to the professorship 
of philosophy and theology in the university of Wittemberg. His preaching was 
serious, evangelical, and awakening ; so that a certain doctor observed of him, " This 
monk will confound all the doctors, will exhibit new doctrines, and reform the whole 
Roman Church ; for he is intent on reading the writings of the prophets and apostles, 
and he depends on the word of Jesus Christ ; this neither the philosophers nor sophists 
can subvert." 

Luther was sent in 1510, on the business of his monastery, to Rome, where he 
gave great offence to the priests by his serious piety. In 1512, he was created doctor 
of divinity, and with zeal and faithfulness he expounded the epistle to the Romans 
and the book of Psalms, to large congregations. This procedure, restoring the doc- 
trines of the Scriptures, rendered him suspected of heresy : but, " growing in grace 
and in the knowledge of our Lord and Savior Jesus Christ," he persevered. His 
experimental acquaintance with the essentials of Gospel truth, may be perceived 



THE REFORMATION. 135 

from a passage of a letter to a friend, in 1516. He says, " I desire to know what your 
soul is doing ; whether, wearied at length of its own righteousness, it learns to refresh 
itself, and to rest in the righteousness of Christ. The temptation of presumption in 
our age is strong in many, and especially in those who labor to be just and good with 
all their might, and at the same time are ignorant of the righteousness of God, which 
in Christ is conferred upon us with a rich exuberance of gratuitous liberality." From 
this and many other passages of his writings at this period, we discover his advanc- 
ing maturity in evangelical knowledge. 

The following year, the work of reformation was publicly commenced by Luther. 
His qualifications for the work of a reformer were distinguished and pre-eminent. By 
nature he possessed a strong constitution, which had been preserved by temperance 
and labor. His genius was extraordinary ; his memory vast and retentive ; his mag- 
nanimity was undaunted by the greatest danger ; his patience in supporting trials 
was invincible, and his labors were incredible. To these, as we have seen, were ad- 
ded the sincerest piety, and an intimate familiarity with the Word of God, whose doc- 
trines of salvation he had learnt by experience, under the teaching of the Holy Spirit. 
Luther was not without imperfections ; but his purity of manners was such as became 
the character of a religious reformer, and his life was a suitable illustration of his 
doctrine. 

It is the custom of the Romish Church for men to confess their sins to the priest, 
for which he grants absolution. In discharging his duties as a priest, several mem- 
bers of the pastoral charge of Luther made confession of some atrocious offences. 
The usual discipline of the Church in such cases was appointed, to which they refused 
submission, because they had purchased indulgences from Tetzel. Luther, grieved 
at the iniquitous imposture, wrote to some neighboring prelates to put a stop to it : 
but they refused to interfere. Luther, therefore, in September 1517, published ninety- 
five propositions, reprobating the impudence of Tetzel, and censuring the practice of 
selling indulgences, as unscriptural and scandalous. 

11. The propositions of Luther, relating to the errors of the Church of 
Rome, were soon spread over all Germany, and were received with great 
applause. On the other hand, Tetzel becoming alarmed, not long after, 
published one hundred and six contra propositions ; in which he attempted 
to refute the statements of Luther ; and not content with doing this by 
virtue of his inquisitorial power, he directed the reformer's compositions 
to be publicly burned. 

12. The controversy between Luther and Tetzel, the latter being aided 
by several others, continued for some time ; but appears to have been 
regarded by Leo X. with much indifference. At length, however, per- 
ceiving the divisions it was causing, he summoned Luther to appear before 
him at Rome, within sixty days, to answer for his conduct. Luther, 
however, aware of the hazard of appearing at Rome, unprotected, appealed 
to Frederick the Wise, the elector of Saxony, who had openly espous- 
ed his cause. The elector readily interposed, and, at length, obtained 
the consent of the pontiff, that the cause of Luther should be heard at 
Augsburg, in Germany, before cardinal Cajetan. 

13. In Oct. 1518, Luther, having obtained a passport from the emperor 
Maximilian I., appeared before Cajetan, at Augsburg, where interviews 
took place between the parties, in all of which the haughty cardinal 
endeavored by frowns and menaces to compel the reformer to renounce 
his errors, and immediately to return to the bosom of the Church. At 
length, finding his judge inaccessible to reason and argument, Luther 
privately left Augsburg, and returning to Wittemberg, appealed from the 
pope, to a general council. 

A more improper agent could not have been chosen to preside in this affair, than 



136 PERIOD VII.. ..1517.. ..1555. 

Cajetan ; who was an interested man, a Dominican, the avowed friend of Tetzel, and 
the implacable enemy of Luther. 

At three several times, Luther appeared before Cajetan, and as often was exhorted 
to recant ; which refusing to do, he was forbidden to come any more into the presence 
of the cardinal, unless he was disposed to humble himself to the dictates of " the 
holy Church." 

At this juncture, it was rumored that the reformer was in danger, the cardinal 
having received commands to seize him. Luther, however, still waited several days, 
during which he repeatedly wrote to the cardinal, requesting a dismission, and urging 
the propriety of his being heard before a tribunal, better qualified to decide. 

No reply being made to his communications, and the dangers evidently thickening 
about him, he resolved upon flight. A friendly senator ordering the gates to be pri- 
vately opened for him, he mounted a horse which had been procured for him, and left 
the city. 

Although but poorly prepared for such a journey, having neither " boots, spurs, nor 
sword," he pushed forward the whole day, with great rapidity. At night, when he 
dismounted, he was unable to stand, and fell upon the straw in the stable. Such was 
the conclusion of the conference at Augsburg. 

14. The Roman pontiff, soon sensible of his imprudence, in intrusting 
a man of the fiery temper of Cajetan, with so delicate a commission, 
now endeavored to remedy his error, by employing Charles Miltitz, a 
Saxon knight, a man of more candor and impartiality, to converse with 
Luther, and, if possible, to induce him to submission and obedience. 

Meltitz was distinguished for his prudence, penetration, and dexterity. In every 
respect, he appeared well qualified for the execution of such a nice and critical com- 
mission. Leo X. sent him, therefore, into Saxony, to see the reformer. Sensible, 
however, of the influence which Frederick, the elector, might exercise in the affair, 
Leo directed Miltitz first to see the elector, and by way of propitiating his favor, he 
sent him the golden consecrated rose, which the pontiff's used to bestow on princes, as 
an uncommon mark of friendship and esteem. Frederick, however, received the 
boon with great indifference, and still maintained his strong attachment to the refor- 
mer. 

15. The conference between Miltitz and Luther was conducted in such 
a manner, as, for a time, bid fair for an accommodation. But not exactly 
harmonizing, as to the manner in which the controversy should be settled, 
it was agreed that the matter should be referred to a German diet, and 
that, in the mean time, Luther should write a conciliatory and submissive 
letter to the pope. 

The views of Luther on the subject of reformation were, doubtless, at this time, 
partial and circumscribed. He had, as yet, no intention of withdrawing from the 
Church of Rome. Had the pope been a man of real prudence — had he enjoined silence 
on the adversaries of Luther, as the reformer requested — had he corrected that gross 
abuse of Church authority, the sale of indulgences — Luther might have been restored to 
the bosom of the Church, as a dutiful son, and the reformation have been crushed in 
the bud. The letter which Luther wrote to the pope, says a Catholic writer, " was 
rather civil than humble," for it gave not up one iota of the grand point, for which he 
was called in question. 

It may be added in this place, respecting Tetzel, that he was abandoned by his 
friends, and fell a victim to disappointment and despair, ending his days as a fool. 

16. The prospect of a reconciliation, so nattering at this time to the 
Romish party, was soon overcast, by a famous controversy, carried on 
at Leipzic, in the year 1519. The champion of the papal cause, in this 
dispute, was a doctor named Eckius, who challenged Carolstadt, the 
colleague and adherent of Luther, to try his strength with him, in a 
contest on the points in question. 



THE REFORMATION. 137 

Eckius, had himself formerly been the friend of Luther ; but a thirst for fame, and 
a prospect of worldly advantage, had seduced him from the cause of truth. Relying 
on the force of his genius, he sought an opportunity to exhibit his theological skill. 
Accordingly, a challenge was presented to Carolstadt, a doctor of divinity, and arch- 
deacon of Wittemberg, who was one of the first open defenders of Luther. 

This challenge was readily accented. The assembly convened to hear these cham- 
pions, was exceedingly numerous and splendid. For six days, the contest was carried 
on, with much ability on both sides ; but the superior eloquence and acumen of Eckius, 
seem to have afforded a temporary triumph to the enemies of the reformation. 

17. The success of Eckius, in this discussion, emboldened him, next, 
to tender a challenge to Luther himself. The reformer was not back- 
ward in accepting it. In this second theological contest, which was 
continued ten days with uncommon ardor, Eckius appeared to much 
less advantage ; and though both parties claimed the victory, it was ap- 
parent that the antagonist of Luther retired from the field, shorn of that 
glory, of which he boasted in the contest with Carolstadt. 

Among the subjects of controversy, at this time, were the doctrines of purgatory, and 
indulgences ; the nature of repentance and the remission of sins ; and particularly 
the foundation of the supremacy of the Roman pontiffs. So forcibly was Eckius im- 
pressed with the reasoning of Luther, and especially with the neat and well digested 
order in which his materials were arranged, that he was compelled to acknowledge, 
before a splendid audience, the qualifications and attainments of his opponent. 

18. The controversy at Leipsic was the means of bringing forward a 
powerful auxiliary to the cause of the reformation, in the person of 
Philip Melanctko?i, at this time professor of Greek in the university of 
Wittemberg. This great man being present at the public dispute, be- 
tween Eckius and Luther, appears, at this time, to have become settled 
as to the justness of the principles of the reformation, and to have enlisted 
himself, as the powerful coadjutor of the Saxon reformer. 

3Ielancthon was, at this time, only twenty-three years old, yet, even at this early age, 
his talents, attainments, and piety, appear to have commanded universal respect. 
Hence, he was eminently prepared to embrace with cordiality the great doctrines of the 
reformation . This he did with the most pious sincerity, and proved himself to be 
among the most powerful instruments of the work of reform. In his character, he 
was widely different from Luther, possessing not his intrepidity and decision ; yet, in 
the day of real danger, he was not destitute of courage, resolution, and fortitude. As 
an assistant to Luther, he was of great service ; but was doubtless more suited to the 
peaceable state of the Church, than to times of difficulty and turbulence. 

A short time before his death, Melancthon wrote the reasons why he wished to leave 
this world, and enter heaven. Among others, he expressed the following : — " I shall 
cease from sin — I shall be freed from the vexatious disputes of divines — I shall come 
to the light — I shall see God — I shall look upon the Son of God — I shall learn those 
mysteries which I could not understand in this life." To his anxious attendants, 
inquiring if he wished any thing, he replied, " Nothing but heaven," and begged they 
would not disturb his delightful repose. He died 1560. ■ 

19. About this time, (A. D. 1519,) the reformation received still 
further support, in a good work which was begun by Zuinglius, a canon 
of. Zurich in Switzerland ; who boldly resisted the sale of indulgences in 
that country, in a way similar to what Luther had done in Germany; 
thus laying the foundation of that noble superstructure of Gospel liberty, 
which afterwards adorned the cantons of the Helvetic republic. 

Zuinglius was a man of extensive learning and uncommon sagacity, accompanied with 
the most heroic intrepidity and resolution. From his early years, he had been shock- 
ed at several of the superstitious practices of the Church of Rome ; and even before the 
18 12* 



138 PERIOD VII.. ..1517.. ..1555. 

name of Luther was known in Switzerland, had called in question the supremacy 
of the pope. In the year 1519, it appears this great man took an open and resolute 
stand against the sale of indulgences ; and this was the first remarkable event that 
prepared the way for the reformation among the Helvetic cantons. His noble efforts 
were seconded by some other learned men, educated in Germany, who became his 
colleagues and the companions of his labors ; and who, jointly with him, succeeded so 
far in removing the credulity of a deluded people, that the pope's supremacy was 
rejected. in the greatest part of Switzerland. ^ 

The cantons of Zurich, Basil, Berne, Schaffhausen, and also prirts of Aphenzel 
and Glaris, having embraced the reformation, were obnoxious to the nine popish 
cantons, who took up arms to compel them to return to the Catholic Church. They 
were resisted by the troops of the reformed party. Zuinglius accompanied them as 
chaplain, in 1531, and fell in one of their engagements. The papists found him lying 
among the wounded, with eyes uplifted to heaven ; and, as he w r ould not comply with 
their wishes, to confess to the virgin Mary, they murdered him. The same year, many 
having perished on both sides by the sword, a peace was concluded on the condition 
that each canton should retain its own form of religion. The celebrated Helvetic 
confession of faith was prepared and adopted by their synod in 1566. 

Zuinglius was succeeded in the Church of Zurich by Bullinger, a man worthy of that 
age. After laboring for the faith of Christ, he died in the assured hope of glory, in 
1575. Death approaching, among Other delightful things, he said, ■" I rejoice exceed- 
ingly to be taken from this corrupt age, to get to my Savior Christ. I am sure that 
I shall see my Savior Christ, the saints, patriarchs, prophets, apostles, and all the holy 
men who have lived from the beginning of the w r orld. Since I am sure to partake of 
their felicity, why should not I be willing to die, to enjoy their perpetual society in 
glory?" 

20. Upon the defeat of Eckius, mentioned in Sec. 18, he immediately 
repaired to Rome, where uniting v/ith Cajetan, and some others, Leo X. 
was prevailed upon to issue his bulls (15th of June, 1520) against 
Luther ; in which his heresies were pointedly condemned, his writings 
ordered to be burnt, and he, on pain of final excommunication, summoned 
to retract his errors, and, within sixty days, to cast himself on the sove- 
reign mercy of the Roman court. 

21. On receiving this rash sentence, Luther was at no loss what to do. 
The die was cast ; and reconciliation was hopeless. He could no longer 
hesitate to withdraw from the Church of Rome. Accordingly, in testimony 
of his purpose, on the 10th of December, 1520, having directed a pile of 
wood to be erected without the walls of Wittemberg, in the presence of a 
numerous assemblage of spectators, he laid the bull of excommunication 
on the pile, and placing fire beneath it, reduced the ivhole to ashes. 

By this, he declared to the world, in a manner the most emphatic, that he was no 
longer a subject of the Roman pontiff; and w r ould no longer submit to his authority. 

This decided step so excited the displeasure of the exasperated pontiff, that in less than 
a month, the sentence of excommunication sounded forth from the Vatican ; but the day 
of trembling was past. Before this, Luther had ceased to belong to the Church of 
Rome 5 he therefore heard the distant thunder without dismay. 

22. The emperor Maximilian I. dying in 1519, was succeeded by 
his grandson, the celebrated Charles V. On his accession, Leo reminded 
him of his obligation to support the interests of the Catholic Church, and 
attempted to persuade him to proceed with the greatest rigor against 
Luther. 

23. The situation of Charles, at this time, was, in several respects, 
perplexing. He wished to secure the friendship of the Roman pontiff, 
but at the same time was under great obligations to Frederick the Wise, 



THE REFORMATION. 139 

% 

the patron of Luther, by whose influence he had attained to the imperial 

crown of Germany. He seems, therefore, to have adopted a middle 
course. To please the pope, he consented to the burning of Luther's 
writings ; to quiet the elector, he refused to inflict any punishment upon 
the reformer ; but agreed that the whole subject should be reserved for 
the consideration of a general diet, which he ordered to be held at 
Worms, in the year 1521, and before which he summoned Luther to 
appear. 

This diet was the general assembly of the German empire, and was composed of all 
its princes, archbishops and bishops, besides numerous abbots. It took cognizance 
of all momentous concerns, as well those of an ecclesiastical, as those of a secular 
nature. 

The friends of Luther, upon his receiving the summons of the emperor, were greatly 
concerned for his personal safety. Through the influence of his friend Frederick, he 
received a passport signed by the emperor, to Worms, and again in return to 
Wittemberg. His friends, notwithstanding this, were filled with melancholy forebod- 
ings ; but the mind of the reformer, trusting, as he did, in the righteousness of his 
cause, in the protection of God, was not to be intimidated. "With his characteristic 
intrepidity, he said, that "if he met as many devils at "Worms, as there were tiles 
upon the houses, he would not be deterred.'.' 

On the 16th of April, he entered Worms. "When his arrival was announced, a great 
multitude flocked about his carriage, on descending from which, he exclaimed aloud. 
" God will be on my side." 

The reception which Luther met with at "Worms, from the people, must have 
imparted the highest pleasure. Immense crowds daily flocked to see him; and his 
apartments were constantly filled with visitors of the highest rank. In short, he was 
looked upon as a prodigy of wisdom, and respected as one who was born to enlighten 
the understandings of mankind and direct their sentiments. Luther lodged near the 
elector of Saxony, and the day after his arrival was conducted to the diet by the 
marshals of the empire. 

24. On his appearance before the diet, Luther was permitted to plead 
his cause, which he did with singular ability in a speech of two hours, 
first in German and then in Latin. Great efforts were made by the 
members of the diet to induce him to renounce his opinions, and return 
to the Church ; but finding him incorrigible, Charles ordered him to 
depart from Worms. Soon after which, the diet declared him a heretic 
and an outlaw. 

"With his stores of learning and apostolic courage, in the presence of the emperor 
and the imperial princes, Luther defended his principles and writings, confirming 
them by the testimonies of the "Word of God . He delivered his defence before the 
assembly, first in the German language, and again, by their command, in Latin. In 
vain were both arguments and arts employed to induce him to submit to the pope, as 
he firmly declined to give up a single point, unless he were convinced of its error by 
the plain declarations of the Holy Scriptures. The emperor could not be prevailed 
upon to sacrifice his honor in violating his passport granted to Luther, though greatly 
urged to it by the prelates. Charles referred them to the perfidious conduct of the 
emperor Sigismund, in the case of Huss ; and, by his authority, Luther was permitted 
to depart from the city : yet, either from a superstitious or political regard to the pope, 
the diet condemned him as an obstinate heretic. 

25. Luther was now in danger, which being perceived by his friend 
the elector of Saxony, the latter took measures to conceal him, for ten 
months, in the castle of Wartberg, commissioning some persons, whom he 
could trust, to seize the reformer, on his return to Wittemberg, and to 
convey him to the above castle, as a place of safety. 



140 PERIOD VII.. ..1517.. ..1555. 

# 

Luther was made acquainted with, the plan ; but he did not relish it. The intrepid 
reformer would rather have confronted his enemies, trusting in God for deliverance ; 
but he yielded to the wishes of his friend and patron, and thus probably escaped an 
end as tragical as was that of John Huss and Jerome of Prague. 

The plan was well contrived and well executed. Three or four horsemen, disguised 
in masks, contrived to conceal themselves in a forest near Eisenach, from which 
rushing forth, as Luther passed by, they seized him, and conducted him to the castle, 
apparently as a prisoner. 

26. During his concealment in the castle of Wartberg, Luther was far 
from being idle. Here he translated a great part of the New Testament 
into German, which, with other works, composed at this time, were af- 
terwards of great use, in forwarding the work of reformation. 

The sudden disappearance of Luther awakened the deepest anxiety in the bosoms of 
his friends. Various reports were circulated concerning him, and many knew not 
what to believe. By some, strong suspicions were indulged that he had come to a 
violent end, by the hands of the papal advocates. 

The situation of the reformer was made as comfortable as circumstances would 
permit. Yet it required no little patience to submit to such a confinement. He 
ardently desired to be abroad, and forwarding that noble work, which he had espoused, 
with all his heart. It was, however, not in him to be idle. 

During the nine months of his confinement he completed the translation of the New 
Testament into the German language ; and, after his return, with the assistance of 
others, he translated the Old Testament, and published the whole Bible for the general 
edification of his countrymen. This was the most eminent service to the Church of 
Christ which could have been rendered by Luther ; and the direct means of establish- 
ing the cause of God and truth, to which his former labors had been devoted. Such 
was the rapid progress of scriptural knowledge among the people, by means of the 
Bible laid open in the vulgar tongue, the frequent preaching, the judicious commen- 
taries, and the various writings, of Luther and his coadjutors, that the greatest part of 
Germany appeared to be dissenters, and prepared to separate from the papal com- 
munion. Many of the free cities embraced the doctrines of the reformers, and the 
same principles were extensively spreading in the neighboring nations. 

27. While Luther was thus concealed, his friend Carolstadt took the 
lead ; but through a misguided zeal, he rather injured, than benefited the 
cause. By throwing down and breaking the images of the saints, which 
were placed in the churches, he seriously disturbed the tranquillity of 
the state. Luther receiving information of the commotions occasioned 
by conduct so inconsiderate, left' his retreat, without the consent or 
even the knowledge of his patron, and again made his appearance at 
Wittemberg. 

28. By his prudent counsels, added to the influence of his example, 
order and tranquillity were again restored ; and the reformer entered once 
more heartily into the work of reformation. Besides preaching, he now 
published his New Testament, which circulating rapidly throughout 
Germany, signally contributed to open the eyes of the people to the true 
doctrines of the Gospel, and the erroneous principles and superstitious 
practices of the Church of Rome. 

The publication of the New Testament in German, was not long after followed by 
that of the whole Bible, in the same language. This, it was easy to foresee, must 
produce important results. Immense numbers, who had groped in darkness, now read, 
in their own language, the precious word of God. The happy effect of thus diffusing 
the Scriptures, was seen, not only among the laity, but many of the clergy were awa- 
kened to a sense of the important duties of their sacred office. They ventured forth 
from their convents, and became the advocates and asserters of the great truths of 
Christianity. 



THE REFORMATION. 141 

29. Leo X. dying in the year 1521, was succeeded by Adrian VI., a 
man of far greater sobriety and purity of manners, than had for a long 
time occupied the papal chair. He was, nevertheless, much opposed to 
the reformation, and dispatched a messenger to the diet, to be held the 
same year at Nuremberg, to demand the speedy execution of the sentence 
which had been pronounced against Luther at the diet of Worms. 

Notwithstanding the severity of Adrian against Luther, he was a man of some 
candor. He ingenuously acknowledged that the Church labored under the most 
fatal disorders, and declared his willingness to apply the remedies which should be 
judged best adapted to heal them. 

30. Adrian lived only to the following year, and was succeeded by 
Clement VII., a man of reserved character, and prone to artifice. On his 
accession he recalled the messenger sent by Adrian to Nuremberg, and 
dispatched the cardinal Campegio, with strict orders to insist on the 
execution of the sentence against Luther. The diet were, however, too 
deeply sensible of the existing disorders and corruptions in the Church, 
to proceed with violence against the reformer. They deemed it expedi- 
ent to suspend the execution of the sentence, and refer the whole subject 
to a general council. 

The transactions of the diet at Nuremberg were, upon the whole, favorable to the 
reformation ; and, at the same time, produced no little discontent at Rome. The 
German princes saw too plainly in what estimation Luther was held, and with what 
propriety he had raised his voice against the court of Rome, to admit of any mea- 
sures of severity against him. On the contrary, they frankly avowed their sense of 
the deplorable state of the Church, and advised the pope to apply the proper remedies. 

31. About this time the reformed religion was received in Sweden — 
in Denmark — in Hungary — in Prussia — and to some extent even in 
France. 

The person who took the lead in propagating the principles of the reformers in 
Sweden, was Olaus Petri, assisted by his brother, and missionaries from Germany, 
who brought with them not only the faith of Luther, but also his Bible, which became 
a powerful auxiliary in the work of reformation. Gustavus Vasa, at this time raised 
to the throne of Sweden, powerfully seconded these efforts, by causing the Bible to be 
translated and extensively circulated. In a short period, the papal empire in Sweden 
was overturned, and the reformed religion was publicly, and, by authority, adopted. 

In the work of reformation in Denmark, the great champion was Martin Reinard, a 
disciple of Carolstadt, who was invited by the king of Denmark, Christiern II., to 
preach the reformed religion within his dominions, notwithstanding that he was a 
most wicked and cruel monarch. It was not, however, from principle that he wished 
the reformed religion to be introduced into his kingdom ; but from a desire to throw 
off the papal dominion, that he might subject the bishops to his power.. God, however, 
employed him as an instrument to accomplish good. The work begun in his reign, 
was completely effected under that of his successor. 

By the year 1522, the news of the glorious reformation had reached Hungary. 
Several young students resorted to Wittemberg, and having received instructions 
from the voice and pen of Luther, returned to their country, and there erected the 
standard of Christian liberty. 

The reformation was extended into Prussia in the year 1523, at which time Luther 
sent John Brisman, a Franciscan doctor of divinity into that country. In the following 
year, he was followed by several other divines, through whose instrumentality the 
cause of true religion was greatly strengthened. 

From Germany, also, the reformation extended into France. As early as 1523, 
there were not a few persons in this latter country, who with Margaret, queen of Na- 
varre, sister of Francis I., at their head, were favorably inclined towards the reformed 
religion, and erected several churches, for a purer worship. The French had a trans- 



142 PERIOD VII.. ..1517.. ..1555. 

lation of the Bible, which had been made by Guiado des Moulins, as early as 1224. 
This was corrected and printed in 1487, and the study of it now began to prevail. 
The work of reformation, however, was slow, in consequence of the illiberality and 
persecuting spirit of the reigning monarch, Francis I. 

32. Unfortunately, while the principles of the reformation were thus 
spreading abroad, an unhappy dispute arose between Luther, Carolstadt, 
and Zuinglius, in relation to the sacrament, which terminated, at length, 
in a fatal division between those who had embarked together in the 
sacred cause of religion and liberty. 

Luther rejected the popish doctrine of fransubstantiation, but adopted the no less 
unscriptural doctrine of corcsubstantiation ; i. e. that along with the bread and wine, 
the partakers received the real body and blood of Christ. On the other hand, Zuin- 
glius and Carolstadt, with the Church of Switzerland, adopted the opinion that the 
elements in the sacrament are only symbolical of the body and blood of Christ. 

In tliis controversy, which was prolonged for several years, Luther appears to 
have manifested a most censurable obstinacy ; which led to a complete and perma- 
nent separation, not only of these reformers, but of their Churches. The Lutherans 
to this day, hold the opinions of Luther, while the disciples of Zuinglius, who after- 
wards assumed the title of reformed, held to his opinion till his death ; when they 
seem to have adopted the doctrines and discipline of Calvin, which will be noticed in 
a future page. 

33. About the year 1524, the political state of Germany became 
unsettled, by reason of different estimates made of the papal system, in 
different states, and the intestine division which existed among the refor- 
mers themselves. But the circumstance which threatened the greatest 
mischief to the cause of the reformation, and which involved all Germany 
in commotion, was a civil war, usually called the war of the peasants. 
The persons concerned in this war, who were called anabaptists, from 
their re-baptizing such as had already been baptized, consisted of the 
lower orders of society, Avho demanded a release from the oppression of 
their superiors, and from all religious control. They were headed by one 
Muntzer, who, decrying Luther, pretended that he was destined by Provi- 
dence to correct existing abuses, and to give to the people the true liberty 
of the Gospel. This war cost Germany the lives of fifty thousand of her 
citizens, besides seriously injuring the cause of the reformation, as its 
enemies pretended that the war grew out of the too liberal principles of 
the reformers, relative to Christian liberty. 

Concerning these commotions, Robertson, the historian, observes " that they happen- 
ed in provinces of Germany where Luther's opinions had made little progress ; and, 
being excited wholly by political causes, had no connection with the disputed points in 
religion. But the •frenzy reaching at last those countries in which the reformation 
was established, derived new strength from circumstances peculiar to them, and rose 
to a still greater pitch of extravagance." The most absurd notions were put forth by 
Muntzer, Stutner, Stork, and Callaup ; and they were eagerly embraced by the igno- 
rant, infuriated multitudes, who had risen against their feudal oppressors. The 
German princes united their forces to suppress these insurgents. An immense body 
of them was defeated by the Saxon princes and their confederates, in a battle near 
Mulhausen. Muntzer, their leader, was taken and put to death. No less than fifty 
thousand lives are computed to have been sacrificed in this war. The principles and 
practices of Muntzer and his associates, though charged upon Luther by the papists, were 
uniformly condemned by him and by Melancthon ; and Frederick, the elector, who 
died May 5, 1525, wrote to his brother and successor, the day before his death, in 
these remarkable terms : " The princes have applied to us for our assistance against 
the peasants ; and I could wish to open my mind to them, but I am too ill. Perhaps 



THE REFORMATION. 143 

the principal cause of these commotions is, that those poor creatures have not been 
allowed to have the Word of God preached fully among them." 

34. During these commotions in Germany, (A. D. 1525,) Frederick the 
Wise, the friend and patron of Luther, deceased ; and was succeeded in 
his dominion by his brother John, who espoused the cause of the reforma- 
tion with even more zeal than the former had done. He placed himself 
at the head of the Lutheran Church, and was instrumental in establishing 1 
that form of Church government, over a considerable part of Germany. 

The conduct of Frederick was always that of a wise and prudent prince. He uni- 
formly favored Luther and his cause, though he carefully avoided breaking wholly 
with Rome. John, on the contrary, on his accession, proceeded on much stronger 
principles. He openly espoused the cause, not only by receiving the abettors of it 
under his protection ; but, also, by taking upon himself to regulate all ecclesiastical 
matters, in his own department of government. 

He employed Luther and Melancthon to draw up a code of ecclesiastical laws, for 
the establishment of the Saxon Church. He removed from office all those of the clergy 
who. either by immorality, or want of talent, had been a burden and a disgrace to the 
holy function, and, in their stead, placed men of an opposite character. Several of 
the neighboring states followed the example of John ; and thus the Lutheran Church 
first obtained a complete establishment through a considerable part of the German 
empire, and the authority of Rome was trampled in the dust. 

35. While the elector of Saxony, and others enlightened princes of 
Germany, were thus laying the foundations of the reformation broader 
and deeper, Charles V. issued his letters, convening a diet, to be held at 
Augsburg, in 1525 ; but unforeseen circumstances occurring, it did not 
meet till the following year, and then at Spires. 

36. Previously to the meeting of the diet, the fears of the reformers 
were greatly excited, as the letters of the emperor appeared to breathe 
nothing but the execution of the edict of the diet of Worms, and the 
destruction of the Lutherans. 

37. On the meeting of the diet, however, at which Ferdinand, the brother 
of Charles, presided, the former found it necessary to recommend mode- 
ration and harmony to the contending parties, as the Turks were now 
threatening to invade the empire ; and even France and England and 
the pope were in treaty against the emperor. Thus kindly did Divine 
Providence interpose for the reformers ; and the diet, at length, broke 
up with this unanimous resolution, " That every state should be left to 
adopt those measures, in respect to religion, which it judged best, till a 
general council could be convened, to decide on the subjects in dispute." 

Nothing could be more humiliating to the Church of Rome, or more favorable to 
the cause of the reformation, than this resolution of the diet. It encouraged numbers 
to think and act with greater freedom than before. It afforded a noble opportunity to 
the reformers, which they improved with singular industry, to propagate their opinions, 
and digest their plans. 

38. This prospect, so bright for the reformers, did not, however, last 
long. Charles and the pope, who had for some time been at variance, 
again became friends. This reconciliation was followed by a second 
diet, held at Spires, in 1529, at which, through the influence of the 
emperor, the decree of the former diet, so favorable to the cause of the 
reformers, was repealed, and every departure from the Catholic faith and 
discipline was forbidden, till a general council should be assembled. 



144 PERIOD VII... .1517.. ..1555. 

39. This decision, as might have been expected, was ill received by 
the reformers, who saw in it a design if not to crush the infant Churches, 
to prevent their growth. Considering it as a violation of their sacred 
rights, the elector of Saxony, the marquis of Brandenburgh, the land- 
grave of Hesse, the dukes of Lunenburg, with several other princes, en- 
tered their solemn protest to it. From the circumstance of this protest, 
the reformers and their civil supporters, were afterwards called, and are 
to this day called, Protestants. 

This protest gave great umbrage to the emperor, who ordered the messenger deli- 
vering it to be arrested, and held in custody several days. To the Protestant princes, 
the proceedings of the emperor were truly afflictive. They perceived it to be high 
time to consult for their protection against a powerful potentate, intoxicated with suc- 
cess, and irritated by opposition. A solemn confederacy was therefore resolved upon, 
and several assemblies were held to concert measures about their own safety, and the 
success of the cause. But before any thing further was decisively determined upon, 
it was announced that the emperor would soon summon another diet of all the German 
princes and orders. In view of such a meeting, it was agreed that each state should 
deliberate for itself, and forward to the elector of Saxony a statement of what it 
deemed expedient to be done. 

40. The following year, (A. D. 1530,) Charles V. assembled the famous 
diet of Augsburg, which was opened iu the month of June. At this 
diet, the emperor determined, if possible, to bring all subjects in dispute 
between the Papists and Protestants to a final termination. 

41. In view of such a determination, the emperor required Luther to 
draw up a summary of the Protestant doctrines, in order to be presented 
to the diet. This was accordingly done, and is known to the present 
day, as the Confession of Augsburg. 

In the execution of a work of so much moment, Luther was assisted by several di- 
vines. To render the work still more complete, the accomplished Melancthon was 
employed to revise and correct it. The result of their labors was a treatise containing 
twenty-eight chapters ; admired by many even of its enemies, for its piety, learning, 
and perspicuity ; and which from that day has been appealed to as the standard of 
Protestantism. 

42. On the opening of the diet, this confession was presented, 
and on being read, was listened to by the emperor and assembled prin- 
ces with profound attention. Such was the impression made upon the 
minds of the members, that strong hopes were indulged, that the diet 
would consent that Protestantism should be tolerated. But these hopes 
were not destined, at this time, to be realized. Strongly pressed by the 
papacy, the emperor, at length, agreed to the passing of a decree, com- 
manding all his subjects to acknowledge the supremacy of Rome, in all 
matters ecclesiastical, upon pain of the imperial wrath. 

There was, also, presented to this august assembly a remonstrance of the same 
nature, from several cities, which had adopted the opinion of Zuinglius, in relation to 
the eucharist, which was drawn up in a masterly manner by Martin Bucer. 

The Roman pontiff employed some Catholic divines, at the head of whom was 
EcMus, to refute the Protestant doctrines ; but their arguments were weak and 
unsatisfactory. Learned replies by Melancthon, and others, were published to this 
production of the Catholics. 

43. On the breaking up of the diet, the Protestant princes saw that 
nothing remained for them, but to unite in measures of mutual defence 
of their cause. Accordingly, in the latter part of the same year, they 



THE REFORMATION. 145 

assembled at Smalcald, and entered into a solemn league, commonly- 
known by the name of the league of Smalcald, for the support of their 
religious liberties, and resolved to apply to the kings of France, England, 
and Denmark, for protection. 

44. These preparations for defence made no small impression upon 
the emperor ; besides, he was at this time considerably perplexed in con- 
sequence of an attack upon his dominions by the Turks, which rendered 
a rupture with the Protestant princes extremely unpleasant. Hence, 
he was induced to conclude a treaty of peace with them at Nuremberg, 
in 1532, by which the decrees of Worms and Augsburg were revoked, 
and the Lutherans were left to enjoy their rights till the long promised 
council should assemble, and decide the mighty controversy. 

This religious truce, concluded at Nuremberg, inspired all the friends of the refor- 
mation with vigor and resolution. It gave strength to the feeble, and perseverance 
to the bold. The secret friends of the Lutheran cause were induced to come forward ; 
and several states openly declared on the side of Protestantism, to the great mortifica- 
tion of the Roman pontiff and the papal advocates. 

45. The peace of Nuremberg was followed by an event, which was 
injurious to the cause of religion in general, and to the reformation in 
particular. This was a second (for an account of the first, called the war 
of the peasants, see Sec. 33,) commotion, caused in the year 1533, by a 
fanatical set of anabaptists, who came to the city of Munster, in Westpha- 
lia, pretending to have received a commission from heaven to destroy all 
civil institutions, and to establish a new republic. Having taken Munster, 
they began a government conformable to their notions of religion. Their 
reign, however, was short ; for in the year 1535, the city was retaken by 
the bishop of Munster, assisted by several German princes. Many- 
thousands of this deluded people were destroyed in all parts of Germany ; 
and an end here put to the sect ; but their principles relating to baptism 
took deep root in the low countries, and were carried into England. 

The peculiar doctrine of this people, from which they derived their name, related,, 
as already noticed, (Sec. 33,) to baptism. This rite they administered only to adults, 
and not by sprinkling, but by immersion. 

Their principal leaders, at this time, were John Matthias, a baker, and John Boc- 
cold, a tailor ; both of whom appear to have been under the strongest delusions. The 
tumults and seditions which they caused, required the strong and decisive interposi- 
tion of government. Accordingly, the royal forces were called forth from various 
quarters, and a combat ensued. In this, Matthias, who headed the fanatics, was suc- 
cessful ; and so elated was he, that taking only thirty men with him, he sallied forth > 
declaring that like Gideon he would smite the host of the ungodly. A speedy death 
awaited him and his associates. 

Upon his fall, Boccold assumed the command ; and, in his excesses, far surpassed 
his predecessor. He pretended to receive divine revelations, and went naked through 
the streets, crying with a loud voice, " that the kingdom of heaven was at hand." In 
the year 1535, the city of Munster was taken from them, and most of this people then 
were slain. Boccold was made a prisoner, and exhibited as a show in several of 
the cities of Germany ; after which he was put to death, in a manner the most bar- 
barous. 

The conduct of this people must not, for a moment, be justified. They were exceed- 
ingly wild, and some of the opinions which they adopted, led to the greatest extrava- 
gances. But, on the other hand, they were persecuted in a manner the most cruel. 
The conduct of these anabaptists at Munster drew upon the whole body r in all parts 
of the empire, heavy marks of displeasure, from the greatest part of the European 

19 13 



146 PERIOD VII.. ..1517.. ..1555. 

princes. Thus the innocent and the guilty were involved in the same terrible fate, 
and prodigious numbers were devoted to death in the most dreadful forms. 

To the reformers, these scenes were deeply painful. They could not justify these 
anabaptists. They condemned their turbulence, and pitied their delusion ; yet they 
could not believe the papists authorized in the sanguinary measures they adopted. 
On the other hand, the papists looked, or pretended to look, upon the anabaptists, as 
the followers of Luther ; and believed their excesses to be the result of the principles 
which he had inculcated, in relation to religious liberty. 

46. During the above transactions an event occurred, which, although 
it did not at first promise much, laid the foundation for the most happy 
consequences. This was the overthrow of the papal power in England, 
about the year 1534, through the influence of the reigning monarch, 
Henry VIII. , in consequence of the refusal of the pope to grant to that 
prince a divorce from his wife, in order that he might be espoused to 
another person. 

Henry was a man of distinguished abilities, but notorious for. his violent passions, 
and beastly vices. At the beginning of the reformation, he had enlisted against it, 
and even himself wrote a book in opposition to Luther, which so much pleased the 
pope, that he bestowed on him the title of Defender of the Faith. But in a few years, 
he shewed full well how little entitled he was to this honorable appellation. 

The wife of Henry, at this time, was Catharine of Arragon, his brother's widow, 
and aunt to Charles V, She was a lady somewhat older than himself; but with 
whom he had lived, upon good terms, for several years, and by whom he had several 
children. 

For reasons which do not distinctly appear, but probably from affection to another 
lady, he began to entertain doubts of the lawfulness of his marriage, as Catharine 
was the widow of his brother. At the same time, he was captivated by the charms 
of Anne Boleyn, a young lady of great personal attractions ; who had lately been 
introduced to the court, as maid of honor to the queen. 

Determined, at length, to raise her to the dignity of queen, Henry applied to the 
pope for a divorce from Catharine. But the pope, with much reason, dreaded the 
resentment of Charles V., the uncle of the queen, should he sanction a measure so much 
to her disgrace. Under various pretexts, he contrived, therefore, to delay an answer 
to the request ; but at length, urged by Charles, he pronounced the marriage with 
Catharine lawful, and thereby forbid the intended contract with Anne, the object of 
the king's affections. 

"While the pope was deliberating on the course he should take, and before his final 
answer was given, Cranmer, a secret friend of Luther and the reformation, advised 
the king to consult the universities of Europe. This accordingly was done, and the 
result was, that in the judgment of a majority of the universities, Henry's marriage 
with Catharine was unlawful, and that he was at liberty to espouse another. 

Exasperated at the decision of the pope, Henry determined to take advantage of 
the judgment of the universities, and was united to the object of his affections. At 
the same time, he resolved to make the court of Rome feel the weight of his resent- 
ment. Accordingly, he caused himself to be declared supreme head of the Church 
of England ; and from this time, the papal authority in England, in a great measure, 
ceased. 

47. The progress of the reformation in England, during the life of 
Henry, was slow. The principal 'alteration consisted in the removal of 
the supremacy from the pope to the king ; the dissemination of the Scrip- 
tures, and the suppression of the monasteries. In most other respects the 
Romish superstition remained untouched ; and great severity was exercis- 
ed against such, as attempted to advance the reformation beyond what 
the king prescribed. 

Happily for the cause of truth, Henry elevated to the see of Canterbury, Thomas 
Cranmer, a man of distinguished learning, whose mind being opened to a just view 



THE REFORMATION. 147 

of the great doctrines of the Scriptures, laboriously forwarded the cause of the refor- 
mation. And in this he was assisted by the new queen, Anne Boleyn. 

Convinced of the importance of a general dissemination of the Scriptures, Cranmer 
persuaded the king, in the year 1534, to order a translation to be begun. This was 
accordingly effected, and the Bible was read in many of the Churches, to which multi- 
tudes llocked to hear it. 

Having accomplished an object of this importance, Cranmer next directed his 
attention to the suppression of the monasteries. These were, at this time, exceeding- 
ly numerous, and possessed immense wealth. They, moreover, exerted no small influ- 
ence in respect to learning and religion : and while they existed, it w r as apparent that 
ignorance and superstition would exercise a lordly power over the land. 

To this proposal, Henry acceded. The monks were his enemies, and, under 
the pretext of their immorality, he was willing to lay hold of their wealth. In the 
year 1535, Cranmer commenced the visitation. The result of this investigation was 
highly unfavorable to these institutions ; they were represented as nurseries of idolatry, 
cruelty, intemperance, and incontinence, and worthy only to be broken up. 

Upon this, an order was issued for the suppression of the lesser convents ; three 
hundred and Seventy-six of which were destroyed, by which Henry acquired £10,000 
in plate and movables, and an annual income of £30,000. About ten thousand 
ejected friars were thrown upon government to support ; many of whom were introduc- 
ed, from economy, into vacant benefices ; and these hosts of disquieted papists, and 
enemies of innovation, became connected with the Church. 

Another inquiry was not long after instituted into the character of the larger mo- 
nasteries, and their suppression followed. From 1537 to 1539, six hundred and forty- 
five monasteries were destroyed, besides ninety colleges, more than two thousand 
chantries, and five chapels, and ten hospitals ; and all their wealth, their lands, silks, 
jewels. (Sec. flowed into the royal coffers. 

The conduct of Henry was no sooner reported at Rome, than he was denounced as 
an opponent of Christ's vicar on earth ; his title of " Defender of the Faith," was with- 
drawn. He was, moreover, excommunicated, his kingdom laid under an interdict, 
and he himself cited to appear at Rome. To the lofty spirit of Henry, however, these 
ravings of the pope were only as an idle wind. 

Henry died in the year 1547. In order to see how far reform had advanced at this 
time, it is only necessary to look at the principal grounds of dispute, and the light in 
which they then stood. These were, 1, papal supremacy, 2, infallibility ; 3, reading 
the Scriptures in an unknown tongue ; 4, indulgences ; 5, image worship ; 6, tran- 
substantiation ; and 7, the denial of the cup to laymen. Of these, the four first were 
corrected ; the fifth was modified ; but the last two were still corrupting the national 
creed. Although all was not done which w T as desirable, ground w 7 as secured which 
was afterwards converted into a means of acquiring advantages. 

48. It belongs to this place to introduce to the notice of our readers 
another celebrated reformer. This was John Calvin, a Frenchman, who, 




in the year 1534, forsook the fellowship of Rome, and relinquished the 
charge of th<5 chapel of la Gesine, and the rectory of Pont V Eveque ; some- 
time after which ( 1541) he settled at Geneva, where, by his preaching, his 



148 PERIOD VII... .1517.. ..1555. 

writings, and his correspondence, he greatly advanced the Protestant cause, 
and was the author of that form of Church government, which is termed 
Presbyterian. He became the head of a numerous sect of Christians, who, 
adopting many of his religious sentiments, were denominated Calvinists. 

Calvin was born at Noyon, in Picardy, July 10th, 1509. He received his early 
education at Paris ; and being designed by his father for the Church, at the age of 
twelve was presented to the chapel of la Gesine, in the Church at Noyon. 

Some time after, his father changed his resolution respecting his son, and put him 
to the study of law. In 1534, Calvin finally forsook the communion of the Roman 
Church, and, becoming interested in the doctrines of the reformation, espoused that 
cause, and began to forward it in the city of Paris. 

Francis I. was, at this time, the reigning monarch. Highly incensed with the 
conduct of the advocates of the reformation, he ordered several of them to be seized. 
Calvin, at this time, narrowly escaped ; being protected, as were many of the Protes- 
tants, through the influence of the queen of Navarre, the sister of Francis, and a de- 
cided friend of the reformation. 

At this time, Calvin deemed it expedient for his safety to retire to Basil, where, in 
1535, he published his "Institutions of the Christian Religion" which he dedicated to 
Francis, and in which he aimed to shew, that the doctrines of the reformers were found- 
ed in Scripture, and that they ought not to be confounded with the anabaptists of 
Germany. 

Subsequently to the publication of his Institutes, happening to pass through Geneva, 
he was so pressed by the two distinguished reformers, Farel and Viret, that he con- 
sented to settle at Geneva, and assist them in their labors. Accordingly, in 1536, he 
bee arae both minister and professor of divinity there. 

The severity of Calvin's doctrines and discipline, not long after, became highly 
offensive to the people of Geneva, who raise'd a storm of persecution against him and 
his companions ; in consequence of which they were obliged to leave the city. Calvin 
retired to Strasburg, where he established a French Church, and became professor 
of theology. 

During his residence at Strasburg, Calvin continued to give many proofs of affec- 
tion for the Church at Geneva. After two years, many of his enemies there being 
either dead, or having removed, he was invited to return to his former charge. Ac- 
cordingly, in 1541, he again took up his abode at Geneva, where he continued till his 
death, which happened in 1564. 

Calvin founded a seminary at Geneva, which obtained a legal charter, and contin- 
ued to flourish under his presidency and direction, until his death. In the literary 
pursuits of this college, he was assisted by the celebrated Theodore Beza, and other 
eminent men. 

The character of Calvin stands high among the reformers. Next to Luther, he 
accomplished more for the reformation, than any other individual. He early exhi- 
bited specimens of mental greatness, and, as his intellectual powers developed them- 
selves, it was apparent that he was destined to take a high rank among his contempo- 
raries. 

The ardor with which he pursued his studies was unremitted ; and at the age of 
twenty-two, Scaliger pronounced him to be "the most learned man in Europe." 
The writings of Calvin had a salutary effect upon the Romish Church. By the expo- 
sure of her pollutions, her shame was excited, and she abandoned some abuses in 
doctrine and discipline. 

The reformed Churches in France adopted his confession of faith, and were models 
ed after the ecclesiastical order of Geneva. The liturgy of the English Church was 
revised and reformed by his means. In Scotland and Holland, his system was adopt- 
ed, and by many Churches in Germany and Poland ; indeed, every country, in 
which the light of the reformation had made its way,, felt the influence of his powerful 
mind. But at Geneva, as a central point, " he was the light of the Church, the ora- 
cle of the laws, the supporter of liberty, the restorer of morals, and the fountain of 
literature and the sciences." 

One stain attaches itself to the character of Calvin, and, indeed, was the grand 
defect of most of the active reformers, as it was, also, of the opposers of the reforma- 



THE REFORMATION. 149 

tion ; this was a spirit of intolerance. Calvin has been accused of being the means of 
the death of Servetus, a learned Spaniard, who was condemned to be burnt alive in 
the year 1553, on account of his doctrines, in relation to the Trinity. That Calvin 
persecuted Servetus, and so far acted contrary to the spirit of the Gospel, must be 
admitted ; but that he exercised so arbitrary a control over the destiny of this unfor- 
tunate individual, as some have attempted to prove, we have much reason to doubt. 
In the last, and trying scene of life, the Christian virtues of Calvin shone with 
uncommon splendor. He look leave of the ministers of the Church and magistrates 
of the republic, like a father departing from his family ; he acknowledged his own 
weakness, and admonished them of theirs. In the full possession of his reason, he 
continued speaking, till, without a struggle, he ceased to breathe. 

49. The peace of Nuremberg, (Sec. 44,) though favorable to the cause 
of the reformation, was far from putting the religious world at rest. 
This better state of things, it was supposed, could be effected only by a 
general council ; and Charles V. was unremitted in his efforts to induce 
Clement VII. to convene one. Wearied by the importunity of the emperor, 
Clement, at length, reluctantly named Mantua, in Italy, as the place of 
meeting ; but before it was assembled, he was summoned to his great 
account, A. D. 1534. 

50. Paul III. succeeded Clement in the pontificate. His accession 
inspired the emperor with fresh hopes, in respect to the assembling of a 
council, and his wishes were accordingly repeated. Paul early proceeded 
to take measures for calling the long expected council at Mantua ; but 
the Protestants of Germany refused to have their disputes settled in 
Italy. ^ 

51. The prospect of a general council becoming thus doubtful, Charles 
resolved, if possible, to remedy the evil, by ordering a conference at 
Worms, between the most distinguished persons engaged in the great 
controversy. Accordingly, in the year 1541, Eckius and Melancthon 
disputed for several days, but without coming to any point. 

52. Under these circumstances, Paul was prevailed upon to announce 
his intention to call a council, and the place nominated was Trent. This 
place, though within the German territory, was not satisfactory to the 
Protestants. The resistance of the Protestants awakened the wrath of 
Charles, who now declared war against all those powers which should 
refuse to assemble at Trent, or to abide by the decision of that council. 

53. While the affairs of the Protestants were in this perplexed state, 
and a gloomy prospect lay before them, Luther died in peace, at Isleben, 
his native place, on the 18th of February, 1546. 

The death of Luther occurred at a time, when his presence and counsel appeared 
essential to the cause of the reformation. The state of things was extremely unsettled ; 
and the opposers to the reformation were looking forward, with strong anticipations, 
to a signal triumph. But God was now about to teach his friends that the cause 
was his own, and that he could employ more instruments than one to accomplish his 
purposes. 

It was an occasion of joy to the friends of the reformation, that Luther, after a life of 
so much trouble and opposition, should be permitted to end his days in peace, in his 
native place, and in the midst of his friends. He died as a Christian would wish to 
die — with a full apprehension of his situation, and filled with the consolations of 
that religion which he had espoused, and for which he had suffered so much. 

Luther was not without his defects. In his natural temper he was ardent, and 
sometimes overbearing. But the turbulence of the times, the masculine character of 

13* 



150 PERIOD VII.. ..1517.. ..1555. 

the opposition which he had to encounter, required an independence, a promptness, 
a decision which characterize but few. Without an undaunted spirit, he could not 
have succeeded. "When his decisions were once formed, regardless of the menaces of 
his foes, he went forward with firmness, patience, and confidence. In his closing 
moments, he expressed his conviction that, however long the night of error might still 
reign, the morning without clouds would, at length, arrive, to bless and comfort the 
true children of God. 

54. In the same year that terminated the life of Luther, the famous 
council of Trent was convened, and began to publish its decrees in favor 
of the doctrines and discipline of the Church of Rome. 

This council consisted of six cardinals, thirty-two archbishops, two hundred and 
twenty-eight bishops, and a multitude of clergy. The object of assembling it was, 
as was pretended, to correct, illustrate, and fix with perspicuity, the doctrines of the 
Church ; to restore the vigor of its discipline, and to reform the fives of its ministers. 
But its proceedings show, that it was more attentive to what might maintain the des- 
potic authority of the pontiff, than solicitous to adopt such measures as were necessary 
to promote the good of the Church. By this council, a decree was passed, that the 
Latin translation of the Bible, commonly called the Vulgate, is an authentic, i. e. a 
faithful, accurate, and perfect translation — that the Roman pontiff alone had the right 
of determining the true meaning and signification — that the Holy Scriptures were not 
composed for the use of the multitude, but only for the teachers. Hence, the divine 
records were ordered to be taken from the people. 

55. To the authority of the council at Trent, the Protestant princes, in 
a diet held at Ratisbon, solemnly protested. In consequence of which, 
they were proscribed by the emperor, who with an army marched forth 
to subdue them. The Protestants defended themselves with great spirit, 
but were defeated with signal slaughter near Muhlberg, April 24, 1547. 
The elector of Saxony was taken prisoner, and the landgrave of Hesse, 
the other chief of the Protestants, was persuaded to throw himself upon 
the mercy of Charles. 

56. The defeat of the Protestants gave great joy to the friends of 
Rome, who now confidently looked forward to the ruin of their cause. 
In the diet of x\ugsburg, which was assembled soon after, with an im- 
perial army at hand to forward his wishes, Charles required of the Pro- 
testants that they should leave the decision of these religious contests to 
the wisdom of the council of Trent. To this a greater part of them 
were obliged to submit. But a plague breaking out in the city of Trent, 
the council was broken up before any decision was agreed upon. 

57. The prospect of a speedy settlement of the contest being thus 
blasted, the emperor resolved to settle the affair himself. Accordingly, 
he directed a formulary to be drawn up, which should serve as a rule of 
faith and worship to both of the contending parties, until a council 
could be summoned. As this was only a temporary appointment, the 
rule in question was called the Interim. But it pleased neither party, 
and much tumult and bloodshed resulted therefrom, by which the empire 
was greatly disturbed. 

This formulary, as might be expected, was extensively favorable to the interests 
and pretensions of the court of Rome. It contained all the essential doctrines of the 
Church of Rome, though considerably softened by the moderate, prudent, and artful 
terms in which they were expressed. The cup was allowed to the Protestants in the 
administration of the Lord's supper, and priests and clerks were permitted to enter 
into the married state. These grants, however, it was decided by a royal decree. 



THE REFORMATION. 151 

should remain in force no longer than the happy period, when a general council should 
terminate all religious differences. 

58. In the year 1548, the principal reformers assembled at Leipsic, to 
consult in reference to the critical posture of their affairs, and to form 
rules for the regulation of their conduct. On the subject of the interim, 
Melancthon, whose opinions were received as law by the reformed doc- 
tors, gave it as his opinion, that it might be adopted, in things that did 
not relate to the essential points of religion. This decision, however, to 
the more firm, was highly offensive, and caused a schism among the 
Lutherans, which had well nigh proved fatal to their cause. 

"This schism," says Dr. IMosheim, '-'placed the cause of the reformation in the 
most perilous and critical circumstances ; and might have contributed, either to ruin 
it entirely, or to retard considerably its progress, had the pope and the emperor been 
dexterous enough to make the proper use of divisions, and to seize the favorable 
occasion that was presented to them, of turning the force of the Protestants against 
themselves." 

59. Amidst these contests, Paul III. departed this life, in the year 
1549, and was succeeded by Julius III., who, yielding to the importunate 
solicitations of the emperor, again assembled the council of Trent, in 
1552. Before its final close in 1563, it had held no less than twenty-five 
sessions. 

60. From the time that Charles had taken the elector of Saxony 
and the landgrave of Hesse prisoners, (Sec. 55,) he had detained them 
in his power, notwithstanding the most considerable princes, not only of 
Germany, but of all Europe, had repeatedly and earnestly solicited their 
release. At length, Maurice, son-in-law of the elector, suspecting the 
emperor was forming designs upon the liberties of Germany, in an un- 
expected moment fell upon him at Inspruck, where he lay with a hand- 
ful of troops, and compelled him to agree upon a peace. 

61. Shortly after this, in accordance with his agreement, the emperor 
not only concluded at Passau the former treaty of pacification with the 
Protestants, but also promised to assemble, in six months, a diet, in 
which all the tumults and differences that had been occasioned, by a 
variety of sentiments in religious matters, should be removed. 

By this treaty, among other things, it was agreed, that the rule of faith called the 
Interim, should" be null and void — that the contending parties should enjoy the free 
and undisturbed exercise of their religion, until a diet should be assembled to deter- 
mine amicably the present disputes — and that this religious'liberty should always 
continue, in case that it should be found impossible to come to a uniformity in 
doctrine and worship. Jt was also resolved, that the banished should be recalled, 
and reinstated in their privileges, possessions, and employments. 

62. The diet, promised at the pacification of Passau, owing to the 
troubles of Germany and other causes, did not assemble till 1555, 
and then at Augsburg. It was opened by Ferdinand, in the name of the 
emperor, and here were terminated those deplorable scenes of bloodshed, 
desolation, and discord which had so long afflicted both Church and state. 
A treaty was formed, called the Peace of Religion, which established the 
reformation, inasmuch as it secured to the Protestants the free exercise of 
their religion, and placed this inestimable liberty, on the firmest foundation. 

The memorable act, which confirmed to the Protestants the foregoing inestimable 



152 PERIOD VII.. ..1517.. ..1555. 

privileges, was passed on the 25th of September. It provided that the Protestants, 
who followed the confession of Augsburg, should be, for the future, considered as 
entirely exempt from the jurisdiction of the Roman pontiff, and from the authority 
and superintendence of the bishops ; that they were left at perfect liberty to enact laws 
for themselves, relating to their religious sentiments, discipline, and worship ; that 
all the inhabitants of the German empire should be allowed to judge for themselves in 
religious matters, and to join themselves to that Church, whose doctrine and worship 
they thought the purest, and the most consonant to the spirit of true Christianity ; 
and that all those who should injure or persecute any person under religious pretexts, 
and on account of their opinions, should be declared, and proceeded against, as public 
enemies of the empire, invaders of its liberty, and disturbers of its peace. 

DISTINGUISHED CHARACTERS IN PERIOD VII. 

Observation. The eminent men during this period were numerous. It is remark- 
able, says Dr. Mosheim, that among the ecclesiastical writers of the sixteenth century, 
there were above fifty-five, who employed their labors in the exposition and illustra- 
tion of the Holy Scriptures ; and thus contributed to render the progress of the refor- 
mation more rapid. We can notice but a few of the more prominent characters. 

1. Leo X, an Italian, elected pope in 1513, distinguished as a great 
lover and patronizer of men of learning ; but more distinguished for 
undesignedly giving birth to the reformation, by the sale of indulgences. 

2. John Tetzel, a German, and a Dominican friar, who being employed 
to sell indulgences, in Saxony, in the year 1517, drew upon himself the 
attack of Martin Luther, which was the immediate occasion of the 
reformation. 

3. Martin Luther, a German professor in the university of Wittem- 




berg, in Saxony, distinguished for taking the lead in the reformation, 
begun in 1517. 

4. John Eckius, a learned professor, who warmly opposed the leaders 
of the reformation, particularly in a public dispute at Leipsic, with Ca- 
rolstadt and Luther, and at Worms with Melancthon. 

5. Andrew Carolstadt, a native of Carolstadt, in Franconia, afterwards 
dean of Wittemberg, a warm friend of the reformation, and the particu- 
lar friend and coadjutor of Luther. 

6. Cardinal Cajetan, a professor of philosophy at Rome, employed 
by Leo X. in an unsuccessful attempt to bring Luther to submission and 
obedience to the court of Rome. 

7. Charles Miltitz, a Saxon knight, a man of distinguished accom- 
plishments, employed by Leo X. in a service similar to that of cardinal 
Cajetan. 



THE REFORMATION. 153 

8. Philip Melaiicthon, a professor in the university of Wittemberg, 
distinguished for the extent and accuracy of his learning, the mildness 
of his character, and his warm co-operation in the cause of the reforma- 
tion. 

9. Ulric Zuinglius, a canon of Zurich, in Switzerland, distinguished 
for taking the lead in the reformation in that country, whence he is 
styled the " Swiss Reformer." 

10. Desiderius Erasmus, a native of Rotterdam, in Holland, one of the 




most learned men of the age in which he lived, and who contributed 
more, perhaps, than any other to the revival of learning. 

11. Frederick the Wise, elector of Saxoiryv the illustrious patron of 
Luther, and one of the first and most powerful friends of the reformation, 

12. John, elector of Saxony, brother of the preceding, likewise a firm 
protector of the reformers, and head of the Lutheran Church, in the days 
in which he lived. 

13. Charles V., a noted emperor of Germany, and a powerful enemy 
to the cause of the reformation ; but who, at length, was compelled to 
grant liberty of conscience to the Protestants. 

14. Martin Bucer, a Frenchman, who early adopted the principles of 
the reformation, and was distinguished for his efforts to reconcile the 
difference between Luther and Zuinglius. 

15. John (Ecolampadius, a German reformer, chiefly distinguished by 
his support of Zuinglius, in his dispute with Luther, about the Sacrament 
of the Lord's Supper. 

16. Peter Martyr, an Italian, afterwards divinity professor at Oxford 




\ 

and distinguished for his learning and for the zeal which he manifeswJ 
in the cause of the reformation. 
20 



154 PERIOD VII.. ..1517.. ..1555. 

17. John Calvin, a Frenchman, who stood next to Luther as a reformer, 
and became the head of the Churches styled "Reformed." 

18. Theodore Beza, a learned professor in the school of Lausanne, 




and afterwards minister at Geneva ; the particular friend and faithful 
assistant of Calvin. 

1. Leo X,, who was descended from an illustrious family, was born in the year 1475. 
At eleven years of age, he was made an archbishop by Lewis XI. of France, and at 
fourteen a cardinal, by pope Innocent VIII. In 1513 he was raised to the pontificate, 
when he was no more than thirty-seven years of age. 

Leo is entitled to great credit, for his munificent patronage of learning and learned 
men. He spared neither care nor expense in recovering the manuscripts of the 
ancients, and in procuring good editions of them. 

But he greatly sullied the lustre of his character, by his indulgence in unlawful 
pleasures. He was himself corrupt, and corrupted all about him. His ideas of 
religion appear to have been low, and he has been even charged with atheism. 

Possessing a high and magnificent spirit, and ambitious of distinguishing himself, 
he entered upon the plan of building the sumptuous church of St. Peter, which was 
begun by Julius II., and which required large sums to finish. The treasury of Leo, 
however, was now nearly empty, having been exhausted by the payment of debts, 
contracted before his elevation to the pontificate, and by his subsequent extravagant 
manner of living. To accomplish his plan, he therefore had recourse to extraor- 
dinary methods to raise the necessary funds. 

One of these methods was the sale of indulgences throughout Europe, by means of 
which vast sums flowed into the apostolic treasury. But while by this means he 
accomplished his purpose, he laid the foundation for a reformation in the Christian 
world, and for the abridgment and final overthrow of the papal power. Leo died in 
the year 1521, in the forty-fifth year of his age. Sec. 7. 

2. John Tetzel, Sec. 8, and onward. 

3. Martin Luther, Sec. 1 — 10, and onward 

4. John Eckius, Sec. 16, 17. 

5. Andrew Carolstadt, Sec. 16 — 27. 

6. Cardinal Cajetan, Sec. 13. 

7. Charles Miltitz, Sec. 14. 

8. Philip Melancthon, Sec. 18. 

9. Ulric Zuinglius was anative of Switzerland, where he was born in the year, 1487. 
He received his education at Basil and Berne, and afterwards pursued his studies at 
Vienna. In 1516 he became minister at Zurich. The tenets of Luther, which 
were now spreading abroad in Germany, encouraged the Swiss preacher to oppose 
the sale of indulgences at Zurich, where he was cordially seconded by the people, and 
public authorities. 

In the other cantons, a spirited opposition arose to him, which was powerfully urged 
on by the court of Rome. The consequence of this was, that the respective parties 
had recourse to arms ; and in one of the first encounters, Zuinglius was slain, 1531. 

As a leader, Zuinglius displayed great firmness, deep learning, and astonishing 



THE REFORMATION. 155 

presence of mind. Though he opposed the doctrines of the Romish Church, he 
greatly differed from the German reformer, and each unhappily paid little respect to 
the opinions of the other. 

The followers of Zuinglius continued to increase, and, in bearing his name, they 
maintained some doctrines which were rejected by the other seceders from the juris- 
diction of Rome. His followers afterwards generally adopted the sentiments of Calvin ; 
but such as adhered to the tenets of Zuinglius were called Sacramentarians. 

10. Erasmus was born in the year 1467. He was called Gerard, after his father j 
but afterwards took the name of Desiderius, that is " amiable." 

Erasmus resided at different periods in Holland, Italy, Switzerland France, and 
England. In 1515, he went to Basil, with the intention of printing his New Testa- 
ment, his epistle of St. Jerome, and other works. The New Testament appeared in 
1516, and as it was the first time it was printed in Greek, it drew upon the editor the 
envy and the censure of the ignorant and malevolent. 

About this time, Europe began to be agitated by the opposition of Luther to the 
papal authority, and the principles of the Church of Rome. It was to be expected 
that Erasmus would zealously co-operate with the German reformer; but he declined 
taking a share in the dispute. He was of a timid disposition, and though he ridi- 
culed the indulgences of the pope, and the vicious follies of the monks, he greatly 
displeased the friends of the reformation by his neutrality. 

Erasmus died at Basil, in the year 1536, at the age of sixty-nine. The inhabitants 
of Basil to this day speak of him with great respect. The house in which he died is 
still shown to strangers with enthusiastic ceremony. His cabinet, containing his ring, 
his seal, his sword, knife and pencil, with his will, written by himself, and his picture, 
is visited with veneration b}' the curious. 

Rotterdam, also, has not forgotten the celebrity she derives, from giving birth to 
this favorite citizen. The house in which he was born is marked out to travellers by 
a becoming inscription ; the college bears his name, and a beautiful copper statue of 
Erasmus, erected in 1622, adorns the city. 

Great and respectable as the character of Erasmus is, he had his failings. He was 
a most learned man ; and contributed, by the compositions of a long and laborious 
life, in opposing ignorance and superstition, and in promoting literature and true 
piety. But had he taken a more decided part with the reformers, he would have es- 
caped the charge of lukewarmness and timidity, which has justly been brought against 
him, and would have aided that cause, to have aided which, is an honor sufficient 
for any man. 

11. 'Frederick the Wise, Sec. 12, 23. 

12. John, elector of Saxony, Sec. 34, 45, 60. 

13. Charles V., Sec. 22, 23, 36, 37, and onward. 

14. Martin Bucer was born in 1491, in Alsace, formerly a province of France. He 
settled in Strasburg, where, for twenty years, his eloquence was exerted to establish 
the Protestant cause. But, at length, becoming unpopular, he accepted an invitation 
from Cranmer to settle in England, where he was kindly received, and" appointed the- 
ological professor in 1549. His death occurred in 1551. 

In learning, judgment, and moderation, Bucer was not inferior to any of the great 
reformers ; and with Melancthon, he may be considered as having been the best cal- 
culated to restore and maintain unanimity among the contending churches and 
opposite sects. His writings in Latin and German were numerous, and all on theo- 
logical subjects. 

15. John CEcolampadius was born in Franconia, in 1-182. He became divinity pro- 
fessor at Basil, where he preached with success the doctrines of the reformation. He 
warmly entered into the dispute with Luther about the eucharist, favoring the cause 
of Zuinglius. His work on that subject is mentioned by Erasmus, with credit. 

16. Peter Martyr was born at Florence, in 1500. Having embraced the doctrines 
of the refonnation, he found it dangerous to continue in Italy, whence he removed 
into Switzerland ; some time after which, he was invited to England by Cranmer. 

Martyr, as a writer, was learned and well informed ; as a disputant, he was acute 
and sensible, and as much admired by the Protestants, as he was dreaded by the 
Papists. He v.as zealous as a reformer, but sincere ; and in his greatest triumphs 
over superstition and error, he was wisely moderate and humble. He wrote several 



156 PERIOD VII.. ..1517.... 1555. 

books against the papists, or in explanation of the Scriptures ; but his " Defence 
of the orthodox doctrine of the Lord's Supper," is particularly celebrated. 

17. John Calvin, Sec. 48. 

18. Theodore JBeza was a native of Burgundy, where he was born in the year 1519. 
He was originally intended for the bar, but visiting Lausanne, he was elected to the 
Greek professorship in the school of that place, where for ten years he sustained the 
character of a respectable lecturer, and an accomplished scholar. In 1559, he settled 
at Geneva as a Protestant minister, where he became the friend and associate of 
Calvin. 

His abilities were of the most comprehensive kind, and he exerted himself warmly 
in support of the Protestant cause. His death occurred in the year 1605. 

Observation. Several other characters, who strictly belong to the period of the 
reformation, we shall find it more convenient to notice in the remaining period, as they 
acted a conspicuous part also in the earlier transactions of that, which we shall next 
proceed to notice. 




Private meeting of the Puritans. 



PERIOD VIII. 



THE PERIOD OF THE PURITANS WILL EXTEND FROM THE PEACE OF RELIGION, 
A. D. 1555, TO THE PRESENT TIME. 

1. From the "Peace of Religion," concluded at Augsburg in the year 
1555, with an account of which our last period ended, may be dated 
the establishment of the reformation; since from that time, the power 
the Roman pontiffs has, on the one hand, been on the decline, and the 
principles of the reformers have, on the other hand, been advancing. 

2. The state of Europe, at this time, or a few years later, in re- 
spect to religion, stood thus : Italy, Spain, Portugal, the Belgic pro- 
vinces under the Spanish yoke, continued their adherence to the Roman 
pontiff. Denmark, Norway, Sweden, Prussia, England, Scotland, Ire- 
land, and Holland, became Protestant. Germany was about equally 
divided. In Switzerland, the Protestants claimed a small majority. — 
For a season, France, it was to be hoped, would forsake the fellowship 
of Rome ; but, at length, she became decidedly papal, although she re- 
tained several millions of Protestants within her limits. 

3. Since the establishment of the reformation, the body of profes- 
sing Christians has been divided into several distinct communities, 
and called by different names. In treating the remaining history of the 
Church, we must, therefore, give a separate account of these communi- 
ties, with their minor divisions, which we shall do under the following 
heads. 

I. ROMAN CHURCH. 
II. GREEK CHURCH. 
III. PROTESTANT. 

14 



158 PERIOD VIII... .1555.. ..1833. 

I. ROMAN CHURCH. 

4. The loss which the Roman Church sustained by the reforma- 
tion, was severely felt by her. Her gigantic power had been success- 
fully attacked, and her wide spread influence was narrowing down. — 
A still deeper depression obviously awaited her, unless means could be 
devised, by which her authority could be sustained. Under this convic- 
tion, the Roman pontiffs were continually on the alert, and ready to take 
advantage of every facility, by which their power might continue as it 
was ; or, if possible, be restored to its former lordly state. 

5. The first means adopted for this purpose, was the employment 
of the order of Jesuits, formed in the year 1540, by Ignatius Loyola, a 
Spanish knight, whose business it was to go forth, as the advocates of 




the papal power, to teach the world the propriety of submission to its 
authority, ar.d its superior claims upon their respect and patronage. 

Having formed the plan of the order of which he was- ambitious to become the 
founder, Loyola submitted it to pope Paul III. for his sanction ; declaring it to have been 
revealed from heaven. Paul, fearful of its effects, at first refused to grant it his appro- 
bation. But at length, Loyola removed his scruples by an offer, which was addressed 
to his pride and ambition. He proposed that, besides the three vows of poverty, chas- 
tity, and monastic obedience, common to other orders, the members of this should 
take a fourth, viz. obedience to the pope ; binding themselves to go whithersoever he 
should command, for the service of religion, without requiring any thing for their 
support. 

The acquisition of a body of men, thus peculiarly devoted to the see of Rome, and 
whom it might set in opposition to all its enemies, was, at this time, an object of the 
highest moment. The order of Jesuits was, therefore, confirmed ; and the most ample 
privileges were granted to its members. 

The beneficial consequences of this institution were soon apparent. In less than half 
a century, the society obtained establishments in every country that adhered to the 
Roman Catholic Church ; its power and wealth increased with, even greater rapidity 
than its patrons had anticipated ; the number of its members multiplied to many 
thousands ; who were distinguished for their learning, character, and accomplishments, 
and, by their art and address, were powerful auxiliaries in forwarding the plans 
of the court of Rome. 

The government of this order was despotic. A general, chosen by the pope for life, 
possessed supreme and independent power ; extending to every person and to every case. 
By his sole authority, and at his pleasure, he elected officers and removed them ; con- 
trolled the funds and enacted laws. Every member was at his disposal, and subject 
to his commands. 

Thus subservient to their leader, and he the indefatigable servant of the pope, the 
Jesuits went forth, and soon filled every land. Contrary to other orders, they sought 



THE PURITANS. 159 

no seclusion ; practised no austerities, adopted no peculiar habit. On the contrary, 
they mingled in all the active scenes of life ; they became lawyers and physicians, 
mathematicians, painters and artists, that they might find a readier access to men, 
and exert more successfully their influence, in favor of the pope and his cause. 

Before the expiration of the sixteenth century, the Jesuits had obtained the chief 
instruction of youth, in every Catholic country in Europe. They had become confes- 
sors to monarchs and nobles ; and were engaged in nearly every intrigue and revo- 
lution. As they wore no peculiar habit, and observed no uncommon strictness, they 
lived in society, disguised as to their real character. Jesuits were known by Jesuits j 
but to the eye of the world, they passed unsuspected. 

Such is a brief account of an order of men, who, at this time, enlisted in the ser- 
vice of papal Rome ; and being actuated by an incredible attachment to that power, 
were ready to sacrifice, even life, for the purposes of its aggrandizement. Their exer- 
tions powerfully tended to keep alive the attachment of many others to the Romish 
faith, and to prevent so rapid an advance, as might otherwise have been, of the 
Protestant cause. 

6. A second means employed by the Roman Church, to secure 
and enlarge its declining authority, was an attempt to Christianize the 
heathen, in several parts of Asia and South America. 

In the accomplishment of a plan, which promised an accession of no small influ- 
ence and authority to the Roman church, the Jesuits were the chief actors. In the 
business intrusted to them, they exhibited a zeal and fidelity scarcely paralleled, in the 
annals of history. And their labors would have doubtless crowned them with immor- 
tal glory, had it not appeared evident, that they had more in view the promotion of 
the ambitious views of Rome, than the propagation of the Christian rehgion, or the 
honor of its Divine Author. 

Of those who distinguished themselves in extending the limits of the Church, none 
acquired a higher reputation than Francis Xavier, a Spaniard, who is commonly call- 
ed -' the Apostle of the Indians." In the year 1541, he sailed for the Portuguese settle- 
ments in India, where he was successful in converting several thousands to the Rom- 
ish faith. In 1549, he sailed to Japan, and laid the foundation of a church, which 
through the fostering care of other missionaries, in after years, is said to have consisted 
of six hundred thousand Christians. From Japan, Xavier proceeded to China, to at- 
tempt the conversion of that vast empire ; but, when in sight of his object, he was sud- 
denly cut off, in the year 1552, at the age of forty -six. 

Subsequently to his death, other missionaries, of whom Matthew Ricci, an Italian, 
was the most distinguished, penetrated into China, and founded a church, which con- 
tinued for one hundred and seventy years. Ricci so highly recommended himself to 
the nobility of China, and even to the emperor, by his skill in mathematics, that he 
obtained leave to explain to the people the doctrines of the Gospel. Other missiona- 
ries passed into the kingdoms of Siam, Tonkin, and Cochin China, and were instru- 
mental of spreading the Cathobc religion to a considerable extent. They also pene- 
trated into India, and on the coasts of Malabar boasted of a thousand converts, bap- 
tized in one year, by a single missionary. Abyssinia, also, was the scene of extended 
efforts, and of great success. But in South America, their converts appear to have 
been more numerous, than in any other quarter of the globe. The whole of the con- 
tinent they brought under the dominion of the pope. 

In furtherance of the same design, the popes, and others, were induced to found 
immense and splendid missionary establishments in Europe. The first of these was 
founded at Rome, in 1622, by pope Gregory XV. under the name of il Be Propa- 
ganda Fide." or. " The Congregation for the Propagation of the Faith.'' Subsequent 
popes greatly enriched it by magnificent donations ; and by means of it, missionaries 
were sent to the remotest quarters of the globe ; books of various kinds were published 
and circulated ; the sacred writings were translated and spread abroad ; seminaries 
were founder! for the education of missionaries and pagans ; and establishments cre- 
ated for the support of feeble and superannuated missionaries. 

Other missionary establishments followed, in different countries, in succeeding 
years. Of these, none, perhaps, was on a broader foundation, or operated to greater 



160 PERIOD VIII... .1555.. ..1833. 

effect, than " The Congregation of the Priests of Foreign Missions," and " The Pa- 
risian Seminary for the Missions abroad," both of which were established in France, 
in the year 1663, and from which hundreds of Jesuits and friars were sent forth to 
convert the world. 

7.. A third means employed by the Roman Church to sustain and 
increase its authority, consisted in the better regulation of its internal 
concerns. 

The revolutions which had happened in Europe, and the increase of knowledge and 
refinement, rendered a degree of reformation essential. Of this the popes were them- 
selves conscious. Accordingly, the laws and procedures in the courts of inquisition 
were revised and corrected ; colleges and schools of learning were established ; 
youth were trained up in the art of disputing, and in defending the doctrines of the 
Catholic Church ; books of a pernicious tendency were revised or suppressed ; and 
high and honorable distinctions -were conferred .on the most zealous defenders of the 
faith. In short, every plan which ingenuity could suggest, or which wealth and in- 
fluence could carry forward, was adopted to maintain the authority of the Roman 
pontiffs, and to increase the number of their votaries. 

8. A fourth plan adopted by the Roman Church, in aid of the same 
purpose, was their persecution of the Protestants. A full development 
of the calamities caused by the Papists, even in a single country, would 
greatly exceed our limits. We must content ourselves with observing, 
that scarcely a country, in which Protestants were to be found, was ex- 
empted from cruelties, which equalled, and often exceeded in severity, 
those which had been experienced, at an earlier day, under Nero and 
Pomitian. During these persecutions, it has been computed that not less 
than fifty millions of Protestants were put to death. The countries which 
suffered most severely, were Italy, the Netherlands, Spain, France, parts 
of Germany, and England. 

The principal engine employed by the Catholics against the Protestants, was the 
Inquisition, though war, in several instances, was directly waged against them. 

Italy. The inquisition was early introduced into Italy ; and though its proceedings 
in that country were more secret than in some other countries, its victims were not 
much less numerous. From the year 1550 to the end of the century, it was the great 
object of the popes to extend and confirm its power. And with such effect did it pur- 
sue the objects of its institution, that popish historians, as Dr. McCrie remarks, "do 
more homage to truth, than credit to their cause, when they say, that the erection of 
the inquisition was the salvation of the Catholic Church in Italy." 

No sooner was this engine of tyranny and torture erected, than those, who had 
rendered themselves obnoxious to it by the previous avowal of their sentiments, fled 
in great numbers from a country, in which they could no longer .look for protection 
from injustice and cruelty. The prisons of the inquisition were every where 
filled with those who remained behind, and who were subjected to grievous tortures, 
as the means of subduing them to the faith of Rome, and of preventing the apostasy 
of others. 

Of the calamities which resulted from these persecutions, the Waldenses, in vari- 
ous parts of Italy, many of whom had adopted the Protestant faith, experienced 
their fall share. During the first years of the reformation, they had in a great mea- 
sure escaped the fury .of Rome ; the pontiffs being too much occupied in watching the 
progress of events, to notice them. But, when the reformation was in a degree es- 
tablished, the Waldenses, in common with other Protestants, experienced the wrath of 
the now more highly exasperated friends of the papacy. 

One of the most affecting accounts of the sufferings of the Waldenses, which has 
been transmitted to us, is that of the inhabitants of Calabria, a province in Italy, lying 
on the Mediteranean, in the year 1560. At this time, they hadformed a junction with 
Calvin's church, at Geneva ; and several pastors were sent from the latter place, to 



THE PURITANS. 161 

settle among them. " It seems probable that this circumstance had contributed to revive 
the profession in Calabria, or at least had brought the Waldenses more into public 
notice than they had hitherto been ; and it spread an alarm among the Catholics, 
which reached the ears of Pope Pius IV. Measures were, therefore, immediately 
taken for wholly exterminating the Waldenses in that quarter, and a scene of carnage 
ensued, which in enormity has seldom been exceeded. Two monks were first sent 
to the inhabitants of St. Xist, who assembled the people, and by a smooth harangue, 
endeavored to persuade them to desist from hearing these new teachers, whom they 
knew they had lately received from Geneva ; promising them, in case of compliance, 
every advantage they could wish ; but, on the other hand, plainly intimating that they 
would subject themselves to be condemned as heretics and to forfeit their lives and 
fortunes, if they refused to return to the church of Rome. And at once to bring mat- 
ters to the test, they caused a bell to be immediately tolled for mass, commanding the 
people to attend. Instead of complying, however, the Waldenses forsook their houses, 
and as many as were able fled to the woods, with their wives and children. Two 
companies of soldiers were instantly ordered out to pursue them, who hunted them 
like wild beasts, crying, Ajnassa, Amassa j that is, kill, kill ! and numbers were put 
to death. Such as reached the tops of the mountains, procured the privilege of being 
heard in their own defence. They stated, that they and their forefathers had now for 
several ages been residents of that country — that daring all that period their lives and 
conversation had been irreproachable — that they ardently wished to remain there, if 
they should be allowed to continue unmolested in the profession of their faith ; but if 
this were denied them, they implored their pursuers to have pity on their wives and 
children, and to permit them to retire, under the providence of God, either by sea or 
land, wherever it should please the Lord to conduct them — that they would very cheerful- 
ly sacrifice all their worldly possessions rather than fall into idolatry. They, therefore, 
entreated, in the name of all that was sacred, that they might not be reduced to the 
necessity of defending themselves, which, if they were compelled to do, must be at 
the peril of those who forced them to such extremities. This expostulation only ex- 
asperated the soldiers, who immediately rushing upon them in the most impetuous 
manner, a terrible affray ensued, in which several lives were lost, and the military at 
last put to flight. 

The inquisitors, on this, wrote to the viceroy of Naples, urging him to send them 
some companies of soldiers, to apprehend certain heretics of St. Xist and de la Garde, 
who had fled into the woods ; at the same time apprising him, that by ridding the 
church of such a plague, he would perform what was acceptable to the pope and 
meritorious to himself. The viceroy cheerfully obeyed the summons, and marched at 
the head of his troops to the city of St. Xist, where, on his arrival, he caused it to 
be proclaimed by sound of trumpet, that the place was condemned to fire and sword. 
Proclamation was at the same time made throughout all the kingdom of Naples, in- 
viting persons to come to the war against the heretics of St. Xist, and promising, as a 
recompense, the customary advantages. Numbers consequently flocked to his stan- 
dard, and were conducted to the woods and mountains whither the Waldenses had 
sought an asylum. Here they chased them so furiously, that the greater part were 
slain by the sword, and the rest, wounded and destitute, retired into caverns upon the 
tops of the recks, where they perished by famine. 

Having accomplished their wishes on the fugitives from St. Xist, they next proceeded 
to la Garde, and apprehended seventy persons who were brought before the inquisitor 
Penza, at Montauld. This merciless bigot caused them to be stretched upon the 
rack, with the view of extorting from them a confession of adultery and other abomi- 
nable practices, too filthy to be mentioned ; in no one instance of which did he suc- 
ceed, though their tortures in many instances were so violent as to extinguish life. — 
A person of the name of Marson was stripped naked and beat with rods, and then drawn 
through the streets and burnt with firebrands. One of his sons was assassinated, 
and another led to the top of a tower, where a crucifix was presented to him, with a 
promise, that if he would salute it his life should be spared. The youth replied, that 
he would rather die than to commit idolatry, and as to their threats of casting him 
headlong from the tower, he preferred that his body should be dashed in pieces on 
the earth, to having his soul cast into hell for denying Christ and his truth. The in- 
21 14* 



162 PERIOD VIII.. ..1555. ...1833. 

quisitor, enraged at his answer, commanded him instantly to be precipitated, "that 
we may see," said he, "whether his God will preserve him." 

Bernardine Conde was condemned to be burnt alive. As they led him to the stake, 
a crucifix was put into his hands, which he threw to the ground. The enraged in- 
quisitor sent him back to prison, and, to aggravate his torture, he was first smeared 
over with pitch and then committed to the flames. The same inquisitor Penza caused 
the throats of eighty of them to be cut, just as butchers slaughter their sheep ; their 
bodies were afterwards divided into four quarters, and the public way between 
Montauld and Castle Viller, for the space of thirty miles, was planted with stakes, 
and a quarter of the human frame stuck upon each of them. Four of the principal 
inhabitants of la Garde, viz. James Fermar, Anthony Palcomb, Peter Jacio, and John 
Morglia were, by his order, hanged, in a place called Moran ; but they met their 
deaths with surprising fortitude. A young man, of the name of Samson, defended 
himself dexterously, for a length of time, against those who came to apprehend him ; 
but being wounded, he was seized and led to the top of a tower, where he was com- 
manded to confess himself to a priest then present, before he was cast down. This, 
however, he refused, adding that he had already confessed himself to God, on which 
he was cast headlong from the tower. The following day the viceroy, walking at the 
foot of the tower, saw the unhappy youth still alive, but languishing in tortures, hav- 
ing nearly all his bones broken. The monster kicked him on the head and said, "Is 
the dog yet alive ? Give him to the hogs." 

This is only a specimen of the brutal outrages that were carried on at this time 
against the Waldenses in Calabria ; but the reader w T ill, probably, think it quite suffi- 
cient. Pope Pius IV. was so resolutely bent upon ridding the country of them, that 
he afterwards sent the marquis of Butiane to perfect what w r as left undone, with a 
promise, that if he succeeded in clearing Calabria of the "Waldenses, he would give 
his son a cardinal's hat. He, indeed, found but little difficulty in effecting it ; for the 
inquisitorial monks and viceroy of Naples had already put to death so many, trans- 
porting others to the Spanish galleys, and banishing all fugitives, selling or slaying 
their wives and children, that not much remained for the marquis to accomplish. 

Of their pastors, Stephen Megrin w r as imprisoned at Cossence, and literally starved 
to death. Lewis Pascal was conveyed to Borne, and there condemned to be burnt 
alive. As this man had been remarkable for his zeal, and the confidence with which 
he had maintained the pope to be antichrist, he was reserved as a gratifying spectacle for 
his holiness and the conclave of cardinals, who were present at his death. But such 
was the address which Pascal delivered to the people, from the word of God, that the 
pope would have gladly wished himself elsewhere, or that Pascal had been dumb and 
the people deaf ! The account that is given us of his dying behavior, can scarcely fail 
to remind one of the case of the martyr Stephen ; and his ardent zeal in the- cause 
of Christ, added to his fervent supplications to the throne of grace, deeply affected 
the spectators, While the pope and cardinals gnashed their teeth through rage. 

Such was the end of the Waldenses of Calabria, who were wholly exterminated : 
for if any of the fugitives returned, it was upon the express condition, that they would 
in all things conform themselves to the laws of the Church of Eome.* 

In other parts of Italy, also, the Waldenses, and other friends of the reformation, 
experienced the most bitter persecution. From this time, the valleys of Piedmont 
were repeatedly the theatre of a bloody carnage, particularly in the years 1655 and 
1686. 

The persecution during the former period, was conducted by Andrew Gastaldo, who, 
acting under authority of the duke of Savoy, issued an edict, requiring the depar- 
ture from the country, within three days, of ail who would not renounce the Pro- 
testant religion for that of the Catholic Church. This edict bore date January 25, 
1655. 

It is not easy to conjecture the distress and misery consequent upon a compliance 
with such an order as the above, and more especially in such a country as Piedmont, 
and at such a season of the year. "Thousands of families, comprehending the aged 
and infirm, the sick and afflicted, the mother advanced in pregnancy, and the one 

*Perrin's Hist, of the Waldenses, b. ii., ch. 7. 



THE PURITANS. 163 

scarcely raised up from her confinement — the delicate female and the helpless infant — 
all compelled to abandon their homes in the very depth of winter, in the country 
where the snow is visible upon the tops of the mountains, throughout every month in 
the year. All this surely presents a picture of distress sufficient to rend the heart. 

On the first issuing of the edict, the Waldenses sent deputies to the governor of 
the province, humbly representing to him the unreasonableness and cruelty of this 
command. They stated the absolute impossibility of so many souls finding subsis- 
tence in the places, to which they were ordered to transport themselves ; the countries 
scarcely affording adequate supply for their present inhabitants. To which they 
added, that this command was expressly contrary to all their rights as the peaceable 
subjects of his highness, and the concessions which had been uniformly granted them, 
of maintaining, without molestation, their religious profession: but the inhuman go- 
vernor refused to pay the least attention to their application. Disappointed in this, 
they next begged time to present their humble supplication to his royal highness. 
But even this boon was refused them, unless they would allow him to draw up their pe- 
tition and prescribe the form of it. Finding that what he proposed was equally ini- 
mical to their rights and consciences, they declined his proposal. They now found 
that the only alternative which remained for them, was to abandon their houses and 
property, and to retire, with their families, their wives and children, aged parents, 
and helpless infants, the halt, the lame, and the blind, to traverse the country, through 
the rain, snow, and ice, encompassed Avith a thousand difficulties. 

But these things were only the beginnings of sorrow to this afflicted people. For 
no sooner had they quitted their houses, than a banditti broke into them, pillaging 
and plundering whatever" they had left behind. They next proceeded to raze their 
habitations to the ground, to cut down the trees and turn the neighborhood into a de- 
solate wilderness ; and all this without the least remonstrance or prohibition from 
Gastaldo. 

About the 20th of May, an account of the duke of Savoy's proceedings against the 
"Waldenses reached England : ,°nd, to use the words of Sir Samuel Morland, it no soon- 
er came to the ears of the protector, than "he arose like a lion out of his place," and 
by the most pathetic appeals to the Protestant princes upon the continent, aw^oke the 
whole Christian world, exciting their hearts to pity and commiseration. The provi- 
dence of God had so disposed events, that our great poet Milton filled the office of 
Latin secretary to Oliver Cromwell at this critical juncture* Never was there a 
more decided enemy to persecution, on account of religion, than Milton. He appears 
to have been the first of our countrymen, who understood the principles of toleration, 
and his prose writings abound with the most enlightened and liberal sentiments. 
The sufferings of the "Waldenses touched his heart, and drew from his pen the fol- 
lowing exquisite sonnet. 

ON THE LATE MASSACRE IN PIEDMONT. 

Avenge, O Lord, thy slaughtered saints, whose bones 

Lie scattered on the Alpine mountains cold ; 

Even them who kept thy truth so pure of old, 

When all our fathers worshipt stocks and stones 
Forget not : in thy book record their groans 

Who were thy sheep, and in their ancient fold 

Slain by the bloody Piedmontese that rolled 

Mother with infant down the rocks. Their moans 
The vales redoubled to the hills, and they 

To heaven. Their martyred blood and ashes sow 

O'er all th' Italian fields* where still doth sway 
The tripled tyrant ; that from these may grow 

A hundred fold, who. having learned thy way, 

Early may fly the Babylonian woe. 

But this was a small portion of the interest which he took upon this affecting oc- 
casion. It devolved upon him by office to address the heads of the different Pro- 

* The office which Milton filled under the Protectorate, was much the same as that which, 
at the present time, is called "Secretary of State for Foreign Affairs: 1 See Dr. Sey- 
mour's Life of Milton, p. 319. 



164 PERIOD VIII.. ..1555.. ..1833. 

testant states in Europe, with the view of interesting them in the affairs of the Wal- 
denses ; and his letters deserve to be handed down to the remotest ages of the world, 
as a noble instance of a benevolent and feeling mind, worthy of the author of Pa- 
radise Lost. 

One of the first of Cromwell's measures was, to appoint a day of fasting and 
prayer, to seek the Lord in behalf of the melancholy condition of this afflicted peo- 
ple ; a public declaration of their state was also issued, calling upon the inhabitants 
throughout the land to join in free and liberal contributions towards their succor and 
support, in which the protector himself set them a noble example, by commencing the 
subscription with a donation of two thousand pounds, from his own private purse. 
And that no time might be lost, in testifying his good-will towards the Waldenses, on 
the 23d of May, Sir. S. Morland received orders to prepare for setting off with a mes- 
sage from the English government to the duke of Savoy, beseeching the latter to 
recall the merciless edict of Gastaldo, and to restore the remnant of his poor distressed 
subjects to their homes and the enjoyment of their ancient liberties. 

On the 26th of May, Mr. Morland took his departure for the continent, being 
charged, on his way to Piedmont, with a letter from the protector to the French king, 
relating to the Waldenses, in whose recent murder, as the reader will have already 
noticed, some French troops had been employed. 

The king of France lost no time in. returning a very complaisant and satisfactory 
answer to this letter, in v/hich he assures the protector, that the manner in which his 
troops had been employed, by the duke of Savoy or his ministers, was very far from 
meeting with his approbation — that they had been sent by him into Italy, to assist the 
duke of Modena, against the invasion, which the Spaniards- had made upon his coun- 
try — that he had already expostulated with the court of Savoy, for having employed 
them in an affair of that nature, without his authority or command — and that he had 
sent to the governor of his province of Dauphiny, requesting him to collect as many 
of the poor exiled Waldenses as he could, to treat them with gentleness, and afford 
them every protection they might stand in need of. 

Having delivered the protector's letter to the king of France, Sir Samuel Morland pro- 
ceeded to Turin, at that time the court of the duke of Savoy, to whom he delivered 
the lord protector's letter. In reply, the marquis of Pionessa, who represented the 
duke, attempted to cast the whole blame upon the innocent Waldenses, whom he rep- 
resented to be a rebellious and disobedient people. 

The efforts of Cromwell in behalf of the persecuted people were, however, not 
altogether lost. And to these efforts he and his English subjects added the large 
amount of more than thirty-eight thousand pounds, which was collected in the various 
English churches and chapels, and which was applied to their relief, by Sir Samuel 
Morland, who, for the purpose of carrying into effect the liberality of the English 
people, was ordered to take up his residence at Geneva, a city contiguous to the val- 
leys of Piedmont, where he continued about three years. 

In the summer of 1658, he returned to England, where he published an account 
of the Piedmontese churches. He thus affectingly closes his narrative : " It is my 
misfortune, that I am compelled to leave these people where I found them, among the 
potsherds, with sackcloth and ashes spread under them, and lifting up their voice 
with weeping in the words of Job — ' Have pity on us, have pity on us, O ye our 
friends, for the hand of God has touched us.'— To this very day they labor under 
most heavy burdens, which are laid upon them by their rigid taskmasters of the 
church of Rome — forbidding them all kind of traffic for their subsistence — robbing 
them of their goods and estates — banishing the pastors of their flocks, that the 
wolves may the more readily devour the sheep— violating the young women and 
maidens— murdering the most innocent as they peaceably pass along the highways — 
by cruel mockings and revilings — by continual threats of another massacre, seven- 
fold more bloody, if possible, than the former. To all which, I must add that, not- 
withstanding the liberal supplies that have been sent them from England and other 
places, yet so great is the number of these hungry creatures, and so grievous are 
the oppressions of their popish enemies, who lie in wait to bereave them of whatever 
is given them, snatching at almost every morsel that goes into their mouths, that even 
to this day some of them are almost ready to eat their own flesh for want of bread. 



THE PURITANS. 165 

Their miseries are more grievous than words can express — they have no ' grapes in 
their vineyards — no cattle in their fields — no herds in their stalls — no corn in their 
granaries — no meal in their barrel — no oil in their cruise.' The stock that was gath- 
ered tor them by the people of this and other countries, is fast consuming, and when 
that is spent, they must inevitably perish, unless God, 'who turns the hearts of princes 
as the rivers of water,' incline the heart of their prince to take pity on his poor, 
harmless, and faithful subjects."* 

In 1686, the "Waldenses were again permitted, by the great Head of the Church, 
to become the victims of the persecuting spirit of the friends of Rome. In October 
22, of the preceding year, Louis XIV. revoked, as is well known, the edict of Nantes, 
and banished his Protestant subjects from his kingdom. About the end of 1685, a 
proclamation was issued by the governor of the valleys, ordering that no stranger 
should continue in the valleys above three days, without permission, on pain of be- 
ing severely punished. This seemed mysterious, but it was soon unravelled by the 
intelligence, which presently arrived, of the dreadful proceedings against the French 
Protestants ; for they immediately saw that it was intended to prevent them from 
giving an asylum to any of the unhappy exiles ; yet they little apprehended the 
dreadful tempest that was gathering around themselves. 

On the 31st of January, 1686, they were amazed at the publication of an order 
from the duke of Savoy, forbidding his subjects the exercise of the Protestant re- 
ligion upon pain of death ; the confiscation of their goods ; the demolition of their 
churches ; and the banishment of their pastors. All infants born from that time, 
were to be baptized and brought up in the Roman Catholic religion, under the penalty 
of their fathers being condemned to the galleys ! Their consternation was now 
extreme. Hitherto the treaty which secured to them the free exercise of their re- 
ligion, had been guaranteed by the kings of France ; but they were now given to un- 
derstand, that the duke of Savoy, in all these intolerant measures, was only fulfilling 
the wishes of that monarch ; and, to crown the whole, the latter had marched an 
army to the confines of Piedmont, to see the order of the duke properly executed. 
In this truly affecting condition, their first step was, by submission and entreaty, to 
soften the heart of their sovereign. Four different applications were addressed to 
him, beseeching him to revoke this cruel order : the only advantage they reaped, was 
a suspension of the impending calamity, until their enemies were better prepared to 
execute it with effect. 

Their old and tried friends, the Swiss cantons, being informed of this state of things, 
convened a diet at Baden, in the month of February, 1686, at which it was resolved 
to send ambassadors to the Duke of Savoy to intercede for^the "Waldenses ; and early 
in the following month they arrived at Turin, where they delivered in their propo- 
sitions relating to the revocation of the order of the 31st of January. They shewed 
his highness, that they were interested in the affair, not only as the brethren of the 
"Waldenses, but also in virtue of the treaties of 1655 and 1664, which were the fruits 
of their mediation, and which this new order annulled. The court of Turin admit- 
ted the plea ; but contented themselves with telling the ambassadors, that the en- 
gagements which the duke had recently entered into with the king of France op- 
posed the success of their negociation. The Swiss ambassadors gave in a memorial, 
and urged a variety of pleas ; in all which they were supported by letters from many 
Protestant princes in behalf of the "Waldenses. 

The strong remonstrances of the Swiss ambassadors appear to have been unavail- 
ing, since, a short time subsequently, a French army invaded the valleys, and com- 
mitted the most shocking outrages upon the inhabitants. More than twelve 
thousand were committed to prison. The sufferings of these exceed descrip- 
tion. For monthf\hey were fed upon bread and water — the former, in which were 
often found lime, glass, and filth of various kinds, was so bad as scarcely to deserve 
the name ; while the latter, in many instances, brought from stagnant pools, was 
scarcely fit for the use of cattle. Their lodging was upon bricks or filthy straw. 
The prisons were so thronged, that, during the heat of the summer months, they became 
intolerable, and deaths were daily taking place. "Want of cleanliness necessarily 

* Borland's Churches of Piedmont, p. 682—708. 



166 PERIOD VIII... .1555.. ..1833. 

engendered diseases among them — they became annoyed with vermin, which pre- 
vented their sleep either by night or day. Many women in child-bearing were lost 
for want of the care and comforts necessary to such a situation, and their infants 
shared the same fate. 

Such was the state of these afflicted and persecuted creatures, when the duke of 
Savoy's proclamation was issued for releasing them. It was now the month of 
October ; the ground was covered with snow and ice ; the victims of cruelty were 
almost universally emaciated through poverty and disease, and very unfit for the 
projected journey. The proclamation was made at the castle of Modovi, for example ; 
and at five o'clock the same evening they were to begin a march of four or five leagues ! 
Before the morning more than a hundred and fifty of them sunk under the burden 
of their maladies and fatigues, and died. The same thing happened to the prisoners 
at Fossan. A company of them halted one night at the foot of Mount Cenis ; when 
they were about to march the next morning, they pointed the officer who conducted 
them to a terrible tempest upon the top of the mountain, beseeching him to allow 
them to stay till it had passed away. The inhuman officer, deaf to the voice of pity, 
insisted on their marching ; the consequence of which was, that eighty-six of their 
number died, and were buried in that horrible tempest of snow. Some merchants 
that afterwards crossed the mountains, saw the bodies of these miserable people ex- 
tended on the snow, the mothers clasping their children in their arms ! 

It is but an act of justice, however, to add that, in some few instances, the officers 
who conducted the different troops of "Waldenses out of the country, treated them 
with more humanity. — Their own historians admit the fact, and it ought to be re- 
corded, that some took a particular care of them : and certainly the picture that is 
drawn of their deplorable condition is such, as was well calculated to melt the most un- 
feeling heart to tenderness. The greatest part of them were almost naked, and 
without shoes ; and they all bore such striking marks of suffering and wretchedness, 
that the very sight of them was enough to pierce the heart. Those who survived 
the journey arrived at Geneva about the middle of December, but in such an ex- 
hausted state, that several expired between the two gates of the city, "finding the 
end of their lives in the beginning of their liberty." Others were so benumbed with 
cold, that they had not power to speak ; many staggered from faintness and disease, 
while others, having lost the use of their limbs, were unable to lift up their hands to 
receive the assistance that was tendered them. 

At Geneva they experienced that kind and hospitable reception, which was due to 
them as tneir fellow creatures, and more especially as their persecuted Christian 
brethren. They clothed the naked, fed the hungry, succored the afflicted, and healed 
the sick. But what pen can describe the affecting scene which now took place, 
while they halted at Geneva for rest and refreshment, before they proceeded forward 
into Switzerland ! Those who arrived first, naturally went to meet those who came 
after, anxiously inquiring for their relations and friends, of whom they had heard 
nothing since the fatal catastrophe in the valleys of Piedmont. The father inquired 
after his child, and the child after its parent — the husband sought his wife, and the 
latter her partner in life. Every one endeavored to gain some intelligence of his 
friend or neighbor ; but as three fourths of them had died in prison or on the road, it 
exhibited a melancholy spectacle to see so many dissolved in tears, at the distressing 
accounts they received. Their principal earthly comfort now arose from the hos- 
pitable kindness of the people of Geneva, who flocked around them, and evinced 
such solicitude to conduct them to their own homes, that the magistrates of the city 
were obliged, in order to prevent confusion and disorder, to issue an injunction, pro- 
hibiting any from going out of the city. There was a noble emulation, who should 
entertain the most sick, or those that were most afflicted. They received them, not 
merely as strangers in distress, but as Christian brethren, who brought peace and 
spiritual blessings into their families. All that needed clothing, were either supplied 
by those that lodged them, or by the Italian bank, the directors of which, from first to 
last, evinced all the marks of tender compassion, and of disinterested kindness. 

The sufferings of the Protestants in the Netherlands, or the Low Countries, as they 
were then called, were of a similarly tragical character. About the time the reforma- 
tion began, these provinces were exceedingly flourishing, in trade, commerce and 



THE PURITANS. 167 

manufactures. In consequence of the commercial intercourse, which subsisted be- 
tween Germany and the Netherlands, the doctrines of the reformers were early pro- 
pagated, from the former to the latter place. As early as in 1522, Charles V. pub- 
lished his edict against the heretics, in that ccuntr)'- ; and during his reign, contem- 
porary historians affirm, that not less than fifty thousand inhabitants were put to 
death, on account of their religious principles. 

On the accession of Philip to the throne, he republished the edicts of his father, 
and ordered the governors and magistrates to carry them into rigorous execution. — 
In 1559, Philip left the Netherlands, to take up his residence in Spain ; sometime 
after which, as the doctrines of the reformers continued to spread, he sent the 
duke of Alva, a nobleman of the most vindictive spirit, to subdue the heretics by 
the arm of power. 

On his arrival, the duke commenced his work of bloodshed ; and in the space of 
a few months, caused eighteen hundred persons to suffer by the hand of the executioner ; 
vet his thirst was by no means satiated. Following up this work of carnage, he 
filled the whole country with consternation, and multiplied the victims of his cruelty, 
till even the magistrates, who assisted him in his sanguinary course, recoiled with 
horror at the cruelty, to which their sanction was required. 

At length, some of the nobility, who were in general hostile to the Protestants, 
but who were shocked at the sanguinary proceedings of Alva, had the courage to 
remonstrate to the king against the governor's barbarity. Even the pope advised to 
greater moderation ; but Philip was utterty deaf to all remonstrances, from whatever 
quarter they emanated, and the persecutions were continued, M T ith the same unre- 
lenting fury as before. 

"What else could be expected from a monster like Philip ! Justly did the people of 
the Netherlands despair of obtaining mercy from a father, who could drive to dis- 
traction, and pursue even to death, a son. Don Carlos, from his earliest youth, 
had indeed been noted for the violence of his temper, and had early discovered a 
desire to participate in the government with his father. The latter, however, either 
from jealousy, or from a conviction of his son's unfitness for so important a trust, re- 
fused to gratify his ambition, and behaved towards him with distance and re- 
serve. At the same lime, he gave all his confidence to such men as the blood- 
thirsty duke of Alva. Don Carlos, aware of the conduct of his father in relation to 
the people of the Netherlands, and of the rigorous manner in which the duke of 
Alva carried his edicts into execution, did not scruple, on different occasions, to ex- 
press his own abhorrence of such proceedings. He had sometimes expressed his com- 
passion for the people there ; had threatened the duke of Alva, and even made an 
attempt upon his life, for accepting the government ; had been suspected of holding 
secret interviews with the marquis of Mons and the baron de Montigny ; and had 
afterwards formed the design of retiring into the Netherlands, with an intention to 
put himself at the head of the malcontents. 

Of this design, intelligence was carried, by some of the courtiers, to the king ; who 
having consulted with the inquisitors, at Madrid, as he usually did in matters of 
great importance and difficulty, resolved to prevent the prince from putting his scheme 
into execution, by depriving him of his liberty. For this purpose, he went into his 
chamber in the middle of the night, attended by some of his privy counsellors and 
guards ; and after reproaching him with his undutiful behavior, told him that he had 
come to exercise his paternal correction and chastisement. Then having dis- 
missed all of his attendants, he commanded him to be clothed in a dark colored 
mourning dress, and appointed guards to watch over him, and confine him to his 
chamber. The high spirited young prince was extremely shocked at such unworthy 
treatment, and prayed his father and his attendants to put an immediate end to his 
life. He threw himself headlong into the fire, and would have put an end to his life, 
had he not been prevented by the guards. During his confinement, his despair and 
anguish rose to a degree of frenzy. He would fast sometimes for whole days together, 
then eat voraciously, and endeavor to choke himself by swallowing his victuals with- 
out chewing. Several princes interceded for his release, as did many of the principal 
Spanish nobles. But his father was relentless and inexorable. After six months, 
imprisonment, he caused the inquisition of Madrid to pass sentence against his son, and 






168 PERIOD VIII.. ..1555.. ..1833. 

under the cover of that sentence, ordered poison to be given him, which, in a few 
hours, put a period to his miserable life, at the age of twenty-three. 

Philip had, before this time, given a proof of the cruelty of his disposition ; when', 
as above related, he chose to be present at the execution of his Protestant subjects in 
Spain. His singular conduct on that occasion, and the composure with which he be- 
held the torments of the unhappy sufferers, were ascribed by some to the power 
of superstition ; while they were regarded by others, as the most convincing 
evidence of the sincerity of his zeal for the true religion. But his severity towards 
his son did not admit of any such interpretation. It was considered by all the world 
as a proof that his heart was dead to the sentiments of natural affection and hu- 
manity ; and his subjects were every where filled with astonishment. It struck ter- 
ror in a particular manner into the inhabitants of the Low Countries ; who saw how 
vain it was to expect mercy from a prince, who had so obstinately refused to exercise 
it towards his own son : whose only crime, they believed, was his attachment to them, 
and his compassion for their calamities.* 

Similar calamities were permitted to be visited upon those who had embraced the 
Protestant faith in Spain. The inquisition had been introduced into that country, 
about a century before Philip took up his residence there. This institution met his 
entire approbation ; he determined, therefore, to support it with all his power, and di- 
rected its officers to exert themselves with the utmost vigilance. 

Before his arrival in the city of Valladolid, an auto dafe, i. e. a public burning of 
victims of the inquisition, had already been celebrated. There were still, however, 
in the prisons of the inquisition, more than thirty persons, against whom the same 
dreadful punishment had been denounced. Philip, eager to give a public proof of his 
abhorrence of heretics, desired the inquisitors to fix a day for the repetition of the 
auto dafe. 

On the arrival of the day, Philip, attended by his court and guards, presented him- 
self to witness the execution of the miserable victims. After hearing a sermon from 
the bishop of Zamora, he rose from his seat, and having drawn his sword, as a signal 
that with it he would defend the holy faith, he took an oath,- administered to him by 
the inquisitor general, to support the inquisition and its ministers against all heretics 
and apostates, and to compel his subjects every where to yield obedience to its de- 
crees. 

This dreadful severity, joined with certain rigid laws, soon produced the desired 
effect. The Protestants were driven from Spain, or were obliged to conceal their 
sentiments. 

In Germany, also, efforts were made by the Roman Church to crush the Protestants, 
and to regain her former dominion there. Through the bigoted house of Austria, war 
was commenced upon the friends of the reformation in 1618, and they were overcome 
and awfully oppressed. The oppressions they suffered called forth the interposition 
of the noble Gustavus Adolphus, of Sweden, who appeared in Germany with a small 
army in 1629, and fell in the battle of Lutzen, in 1632. After his death his generals 
continued the contest, till all parties, worn out by a thirty years' war, agreed in the 
treaty of Westphalia, A. D. 1648 ; in which the Church of Rome consented to confirm 
anew to the Lutherans all their rights and privileges. 

Exertions similar to those in Germany, and even greater, were made to re-establish 
the entire dominion of the Roman faith in France. The Protestants in that country 
were denominated Hugonots, a term of uncertain origin, though it seems probable that 
it was derived from the word Huguon, a night-walker, the Protestants assembling pri- 
vately in the evening for religious worship. 

The introduction of Protestantism into France, and the opposition it met with from 
Francis I., have already been noticed (Period VII., 31.) Notwithstanding this oppo- 
sition, the friends of the reformation gradually increased ; and, at length, became nu- 
merous in all parts of the kingdom. 

The successor of Francis, Henry II., was even more bitter against them than the 
former monarch. On the day of his inauguration, he caused several Protestants to 



* Watson's Hist, of Philip II. vol. i., b. viii. 



THE PURITANS. 169 

be tied to a stake ; and, as he passed by, the flames were kindled, as a spectacle for 
his amusement. 

But it was left to the son and successor of Henry II., Charles IX., to exceed all his 
predecessors in hostility to Protestantism, and by a bold and wanton act of barbarity, 
to attempt its utter overthrow and annihilation. "We allude to the celebrated and cold- 
blooded massacre of St. Bartholomew, so called, from its happening on the day con- 
secrated to that saint, viz. 24th of August, 1572. 

At the period of which we are now about to speak, the actual ruler of France was 
the celebrated Catharine de Medicis, the widow of Henry II., and the mother of the 
reigning King Charles IX. In the bosom of this woman the spirit of ambition was 
predominant. It has been well said of her, " that unrestrained either by religion or 
humanity — despising alike the law of God and the opinion of man — she was fitted 
to move forward in the pursuit of her purposes, with the reckless and unshrinking 
audacity which their nature demanded, and to brook neither obstacle nor competitor 
in her path." 

The people of France were divided, at this time, into two great religious parties. 
At the head of the adherents to the Romish faith, were the duke of Guise and his 
brother, the cardinal of Lorraine, who were nearly connected with the royal family by 
the marriage of their niece, Mary of Scotland, with the late king, Francis II. The 
chiefs of highest rank among the the Hugonots, or Protestants, were the two young 
princes of the blood, Henry, king of Navarre, and the princes of Conde. The main 
stay of the party, however, and the individual who principally directed it, both by 
his councils and his popular influence, was the able, brave, and virtuous Coligny ; or, 
as he was generally called in his own day, the admiral of Chatillon. Of the gene- 
ral population, the immense majority were Catholics; but still the Protestants formed 
a very numerous and powerful body. 

For a time, Catharine had managed to keep the ascendancy over both these 
parties — making use of the one, as necessity required, to balance the other — sometimes 
courting the alliance of the Catholics, and again that of the Protestants ; just as it 
best suited, at the moment, the interests of her own authority. 

But, at length, wearied with this sort of management, she appears to have resolved 
upon the adoption of a new policy. She determined to avail herself of the assistance 
of the stronger party to effect, once for all, the extermination and destruction of the 
weaker. 

The occasion which Catharine determined to seize upon for the perpetration of her 
diabolical design, was one singularly calculated to deepen the revolting character of 
the tragedy, about to be enacted. To crown and consummate, as it was pretended, the 
reconcilement of the two religions, the court had proposed that a marriage should take 
place between Charles' sister Margaret, and Henry of Navarre. There is too much 
reason to conclude, that Catharine and her son, had, from the first, suggested this 
union, with no other object than drowning the day of its celebration in the blood of 
their unsuspecting subjects. 

Every expedient was now resorted to, in order to make the Protestants forget their 
ancient jealousy of the court, and to lull them into a sleep of reliance and security. 
Old Coligny was invited to court; all his honors were restored, and he w r as consulted 
on affairs of state,with apparently more sincerity than in the days of his greatest in- 
timacy. Coligny thus deceived, it was not wonderful that the great majority, who 
looked upon him as their head, should be caught in the same snare. 

As the day, on which the marriage was to take place, approached, the Hugonot 
gentlemen, and even numbers of the humbler orders, who belonged to that persua- 
sion, flocked to Paris, from all quarters. And by the middle of August, the capital 
had collected within its walls nearly all the persons of consequence, in France, at- 
tached to the new r faith. On the evening of Sunday the 17th, the espousals of 
the royal pair were celebrated in the Louvre, with becoming festivity ; and, on the 
following morning, the marriage ceremony was performed on an elevated platform, 
erected before the great door of the cathedral of Notre Dame, in the presence of a 
splendid company, composed both of Catholics and Protestants. In the evening, a 
supper and masked ball again collected the revellers in the grand hall of the Louvre, 
although most of the Protestants were restrained, by their religious scruples, from 
attending this conclusion of the day's festivities. Coligny himself was absent, under 
22 15 



170 PERIOD VOL. ..1555.. ..1833. 

the pretext of a slight indisposition. The next day, the 19th, was devoted to re* 
pose by the king and his exhausted guests ; but on the evening of Wednesday the 
20th, the hilarities of the court were renewed by a very extraordinary entertainment, 
given in the Hotel de Bourbon. On this occasion, a theatrical show or mask was ex- 
hibited to the company, which actually pictured forth, with daring distinctness, the 
horrible tragedy, which was soon to follow . 

The design of the above representation scarcely admits of any satisfactory explana- 
tion. Connected however as it was with various rumors of evil intentions, meditated 
against the Protestants, it gave to the latter no small anxiety. Even old Coligny's ap- 
prehensions were excited ; and the day following the strange allegorical pastime, 
with which the guests of the palace had been amused, he repaired to the queen- 
mother to inform her of the dissatisfaction, which these extraordinary revelries 
had occasioned. Catharine affected to laugh at his alarm, and assured him, in terms 
ambiguous enough to have excited the suspicions of a less wary man than Coligny, 
and yet expressed with a frankness which seems to have allayed all his fears — " Leave 
us," said she, " to make merry in our own way ; and in the course of four days, on 
the faith of a queen. I promise you, that you and those of your religion, shall have such 
proofs of my regard, as shall satisfy your utmost desires." 

On the 22d, (Friday,) about eleven o'clock, an attempt was made upon the life of 
Coligny. On his return to his lodgings from the Louvre, he was shot at by an as- 
sassin from a neighboring house ; one ball carried away the fore-finger of his right 
hand, while another wounded him still more severely in the left arm. The window, 
at which the assassin had taken his station, was darkened by an iron trellis ; and, ac- 
cording to some authorities, the man, the better to conceal himself, had spread a 
covering of finen over the grating. Several of Coligny's followers immediately proceed- 
ed to the house, and forced their way into it ; but, when they ascended to the apartment 
from which the. assassin had taken his aim, they found only the arquebuse remaining, 
where he had rested it on the window. 

In the mean while, Coligny had been carried home by his friends, and put to bed. 
The news of the attack that had been made upon his life spread rapidly over the city, 
and the Protestants flocked in crowds to his house. The panic was of course great, 
and questions were in the mouths of many, "who could have prompted to such a deed? 
and what did it mean?" 

To our readers, it will no doubt be apparent, who was the mistress of the plot ; but 
there is no reason to suppose that Charles had been intrusted by his mother, with her 
plan of assassinating the admiral. His conduct on learning what had taken place, 
forbids the supposition ; for he immediately gave orders to apprehend the perpetrator 
of the outrage, and assured the friends of the admiral, that nothing should be left un- 
done to detect and bring to justice the perpetrators of so heinous an atrocity. 

Soon after, a messenger arrived from the admiral, to request the king to visit him. 
He promised to do so. But before he went, the queen-mother took him aside, when 
it is supposed that, for the first time, he was made acquainted with the truth of the 
case, and. the reasons which Catharine had for attempting the admiral's assassination, 
viz. — to produce such a state of ciMiumstances, as to render it impossible for her son 
to draw back from the meditated blow against the Protestants. 

About two o'clock, Charles set out to make his promised visit, accompanied by 
his mother, (the real author of the outrage,) his brothers, and numerous other dis- 
tinguished persons— all the confidants of the queen, and confederated with her in her 
scheme for the massacre of the Protestants. On their arrival, Charles and his mother, 
having taken their seats by the bedside, the wounded man entered into conversation 
with them, and in a long discourse professed his regard to his king, and his at- 
tachment to his country. Charles, in reply, expressed his conviction of the ad- 
miral's loyalty and patriotism, and added that it had ever been his wish to observe reli- 
giously his compact with his Protestant subjects, and that such was still his determina- 
tion. 

The royal party remained to see the wounds dressed, and even expressed a wish to 
have the admiral removed to the Louvre, where he could be " more comfortably ac- 
commodated" — so hypocritical a part could they play, even when meditating the death 
of Coligny and his friends. 

On the following day, the 23d, the municipal functionaries of the different quarters 



THE PURITANS. 171 

of the city -were employed in going over the streets of their several districts, and taking 
down the names of the Protestants, professedly with the object of having as many of 
them as possible removed to the neighborhood of the Louvre, for their greater safety. 
Accordingly, a great number of the principal lords and gentlemen of the party were 
accommodated immediately around the hotel of the admiral ; the Catholics, who re- 
sided in the different houses, giving up their apartments to these new tenants. 

On the early part of the night of the 23d, the intended preparations had all been 
made, and the plan of blood and massacre settled. Most of the persons of note 
among the Hugonots, to the number of several hundred individuals, were lodged in the 
rue des Fosses-St-Germain, the rue de Betizy, and the other streets near the palace. 
The admiral of Chatillon lay ill of his wound in his hotel in the rue de Betizy, where 
his son-in-law Teligny, and several others of his more intimate friends, also resided* 
The king of Navarre and the prince of Conde were asleep in their apartments in the 
Louvre, with the principal gentlemen attached to their persons assembled around 
them, under the cover of the same roof. Many Protestants who had not found ac- 
commodation in this quarter were dispersed over the other parts of the city ; and in 
the faubourg St. Germain especially, on the other side of the river, the persons of 
rank of that persuasion were collected together in considerable numbers. With few 
exceptions, all these individuals, though well aware that they dwelt in the midst of a 
hostile population, believed that they were in the mean time secure under the 
protection of their king ; and, trusting to the arrangements which he had made 
professedly for their safety, had retired to take their repose unarmed, and fear- 
ing no evil. On the other hand, among their enemies, all was active preparation for 
the great blow that was about to be struck. Already had the armed bands, who 
were to commence the massacre, received their instructions, and been drawn up around 
the dwellings of their unsuspecting victims. Parties of the king's troops and of the 
city guard were planted at the Louvre, in front of the residence of Coligny, and at 
different stations in the streets, and along the bank of the river, as far east as the 
arsenal, all under the command of minions of Guise or of the court. Throughout 
the town the houses tenanted by Protestants were all marked by white crosses on the 
doors. Meanwhile, the different chiefs of the conspiracy were busily employed, some 
in riding from post to post to see that the arrangements for the attack were complete, or to 
convey new orders from the Louvre ; — others, assisting at the consultations which 
continuedBo be held by Catharine, Charles, and their associates, within that central 
seat of the bloody design, in which the preparations for it had been contrived, and 
thus far brought to maturity, and where the match was now about to be applied to 
that well laid train, in the explosion of which, so many thousands of helpless and in- 
nocent human beings were miserably to perish. 

As the night advanced, however, the tranquillity to which the Protestants had re- 
signed themselves gave place among some of them to considerable perplexity and 
alarm. The different movements which were going on in the neighborhood of the 
palace — the frequent opening and shutting of the gates, as couriers departed to, or arriv- 
ed from, the several parts of the city with which it was necessary to be in commu- 
nication — the introduction of quantities of arms into that strong hold — the constant 
passing of horsemen and persons bearing torches along the streets — and all the grow- 
ing bustle unavoidably attendant upon the eve of so terrible an enterprise, had awak- 
ened from their sleep many of those who were lodged in the quarter principally disturbed 
by these noises. Rising from their beds they left their houses, and proceeded to the 
Louvre, in order, if possible, to ascertain the meaning of such unusual commotion. 
On adressing their inquiries to the soldiers whom they found stationed around the 
palace, they were informed that the whole was occasioned merely by the preparations 
for a nocturnal fete which the court was about to give. This answer was rather am- 
biguous than literally false. 

Meanwhile, it would appear that Catharine had not yet succeeded in working up 
the froward and irresolute temper of her son to the pitch of daring at which he would 
venture actually to give orders for commencing the massacre. It seems to have been 
originally intended, that the signal for the murderers to fall upon their prey should be 
sounded from the great clock of the Palace of Justice (in the Cite,) immediately before 

♦Colicmy's house was the same afterwards known by the name of the Hotel St. Pierre. 



172 PERIOD VIII.. ..1555.. ..1833. 

daybreak, or about half past two in the morning. But the undecided state of the 
king's mind determined Catharine to take advantage of a moment of excitement. 




Church of St. Germain l'Auxerrois. 
in which he had been prevailed upon to express his consent that they should proceed with 
the business, and to order the tocsin to be rung immediately, from the steeple of the 
adjacent church of St. Germain 1' Auxerrois. This was about twelve o'clock. 

As the bell flung its sounds of omen over the city and its suburbs, the people every 
where started from their slumbers. The windows of the Louvre, of the Tuilleries r 
and of many other public buildings and private residences, were lighted up with all 
haste ; and the tenants of other houses following these examples, the town was spee- 
dily illuminated in every part. Some time further, however, seems to^ave been 
spent in preparation on one side, and perplexity, terror, and confusion on the other, 
before the slaughter was begun. The agents commissioned to execute the plot were 
now all in motion ; the order for striking the blow had gone forth, and could not be 
recalled ; Catharine's purpose was sufficiently attained. But the risk of vacillation on 
the part of the king having been thus put an end to, it was not intended that the suc- 
cess of the enterprise should be subjected to any chance of being rendered less com- 
plete, by the actual attack being commenced earlier than had been originally contem- 
plated, or while the necessary arrangements were in any respect immature. In par- 
ticular, it had been determined, by the advice of the wary and experienced Tavannes, 
on no account to begin the massacre before daybreak, lest, any of the intended victims 
should escape in the dark. At last, however, about half past two o'clock, when the 
dawn began to appear, Cosseins, who commanded the guard stationed in front of the 
admiral's house, perceived the duke of Guise approaching at the head of a body of 
armed men, and immediately proceeded to make the dispositions already concerted be- 
tween them. He first placed five or six soldiers opposite to each window of the house, 
that they might be ready to fire upon any one, who should attempt to make his es- 
cape. He then knocked with violence at the gate of the court. This brought down 
the person who kept the keys, and who, on being informed that admission w T as desir- 
ed to the admiral by a messenger from the king, immediately opened the gate. Cos- 
seins instantly fell upon the man, and dispatched him by repeated strokes of his dag- 
ger. He then, followed by his men, forced his way into the court, the attendants in 
their alarm and consternation, after a brief and ineffectual resistance, taking refuge with- 
in the house, the door of which they shut. By this time all the inmates were aroused ; 
and means were forthwith taken to barricade the door by bringing down the heaviest 
articles of furniture and placing them behind it. But these impediments did not long 
withstand the fury of the assailants. Having forced their way into the house, they 



THE PURITANS. 173 

proceeded to rush up the stairs to the rooms where the admiral and his friends were. 
Coligny himself had already risen from his bed, and, seeing that all chance of defence 
was cone, had desired his friends to leave him, and to hasten, if it were yet possible, to 
secure their own safety by flight. On this all who were in the apartment withdrew, 
except a servant named Nicolas Muss ; and, ascending to the upper part of the house, 
got our by a window in the roof. Very few of them, however, effected their escape ; 
the greater number having been slain in the adjacent house, through which they endea- 
vored to gain the street. Meanwhile Cosseins, accompanied by a German of the name 
of Berne, one of the domestics of the duke of Guise, and several other persons, sud- 
denly rushed, with their drawn swords in their hands, into -the room where Coligny 
was. The old man looked on them with an unmoved countenance. " Are not you the 
admiral ?" cried Berne, extending his sword towards him. " I am," he replied calmly 5 
and then, fixing his eye upon the naked blade with which he was menaced, " Young 
man."' he added, ''you ought to have respected my age and my infirmity ; but you will 
only shorten my life by a few days or hours." " Yet I could have wished," he is said, 
after a momentary pause, to have continued with the feelings natural to a soldier, 
'• that I were to perish by the hand of a man, and not of this menial." Beme then, 
uttered an oath, first thrust his sword into his breast, and afterwards struck him with 
it repeatedly on the head ; at the same time the rest assailed him with like ferocity, till he 
fell down dead upon the floor. The voice of the duke of Guise was now heard from below, 
inquiring if the deed was done? On being answered in the affirmative, he ordered 
them to throw the dead body from the window, that he might see with his own eyes 
whether or not it was really the admiral they had slain. At first, when he looked on 
the hacked and blood-besmeared carcass, he could scarcely recognize it ; but, having 
bent down over it, and with his own hand wiped the face with a cloth, "Yes!" he ex- 
claimed, " I know it now ; it is he himself." He then gave it a kick with his foot ; and, 
calling to his men, led them out of the court* 

As soon as the events we have related, which did not occupy much time, had taken 
place at the residence of the admiral and at the Louvre, the alarm bell sounded from 
the Palace of Justice. This was the signal for all the subordinate agents of the con- 
spiracy in the different parts of the town to commence their operations. Tavannes 
and several of his assuciates immediately appeared on horseback in the streets; and 
riding about in all directions, called out to the people to kill the Hugonots, telling 
them that such was the command of the king, who desired that not a single heretic 
should be suffered to escape. f From this moment the slaughter was universal and 
indiscriminate. Inflamed with the wildest fury of religious hatred, to which, in many 
cases, fear, revenge, and other malignant passions added double force (for many- 
doubtless believed that in thus imbruing their hands in the blood of their fellow citi- 
zens, they were only destroying those who would otherwise have massacred them,) 
the multitude set no bounds to their ferocity and cruelty. Persons of both sexes 
and of all ages equally fell victims to their unpitying rage. Every house, supposed to 
be tenanted by persons of the obnoxious religion, was broken into. The inmates 
sometimes attempted to fly or to hide themselves, but rarely offered any resistance. 
It was all headlong fury on the one side, and astonishment and consternation on the 
other. Nor were all those who perished, Protestants. Many took advantage of the 
confusion of this popular tempest to satiate their private and personal enmities, and 
to wreak on a brother of the same faith the hoarded hatred of years. All the worst 
passions of the human heart were let loose ; but their one wild cry was, Blood! Blood ! 
On that terrible sabbath, blood reeked from the principal streets of Paris, as from a 
field of battle. The bodies of the slaughtered, we are told by a contemporary chroni- 
cler.! of men, women, and children, and of infants, were heaped together into carts, 
and so carried down and shot into the river, in which they might be seen every where 
floating and tumbling, while its waters were turned to red by the blood that flowed 

* Lib. of Entertaining Knowledge. 

. t "Bleed ! bleed !" Tavannes is said to have cried, according to some authorities, " bleeding 
good in the month of August as in the month of May." — See Voltaire, Henriade ; Paris, 
1770, torn, i., p. 46. 

* Memoires de l'Estat, i., 295. 

15* 



174 PERIOD VIII.. ..1555.. ..1833. 

from them. The general description which De Thou gives us of the horrors of the 
scene is, especially in his own eloquent Latin, exceedingly striking. " The people," he 
says, " incited against their fellow countrymen by the captains and lieutenants of the 
city guard, who were flying about in all directions, rioted in the frenzy of a boundless 
license ; and all things wore an aspect of woe and affright. The streets resounded 
with the uproar of the crowds rushing on to slaughter and plunder, while ever 
and anon the lamenting cries of persons dying or in peril met the ear, or the carcasses 
of those who had been murdered were seen tossed forth from the windows of their 
dwellings. The courts, and even the iimer apartments of many houses, were filled 
with the slain ; dead bodies were rolled or dragged along the mire of the highways ; 
the bloody puddle overflowed the kennels, and ran down at different places in streams 
to the river ; an innumerable multitude perished, not only of men, but likewise of preg- 
nant women and children." 

By the fortunate mismanagement of the person charged with the conduct of the 
massacre in the faubourg St. Germain, the greater number of the Protestants lodged 
in that quarter of the city, among whom were the Sieur de Fontenay, the Vidame of 
Chartres, the Count of Montgomery, and many other noblemen and gentlemen of dis- 
tinction, who were enabled to effect their escape . They first received intelligence of what 
was going forward on the other side of the river, about five o'clock in the morning, when a 
man who had come across in a boat, brought them the accounts of the extraordinary 
state in which the town w T as. Disbelieving the asertion of their informer, that the 
atrocities which he reported were perpetrated by the order of the king, and convinced 
that his majesty himself must be in as much danger from the authors of the massacre 
of their Protestant brethren, many of them were on the point of proceeding across the 
river, with the intention of lending their aid to protect the royal person and authority. 
But they soon had reason to repent their rashness. While about to step into the boats, 
they perceived approaching them from the opposite side about two hundred soldiers, 
of the king's guard, who immediately discharged upon them a volley of musketry. 
Looking up, they beheld Charles himself, at the window of the hotel de Bourbon, not 
only encouraging the soldiers, but joining them in the attack. He was firing as fast 
as the guns could be handed to him, and calling out to the men below, with passionate 
imprecations, to make all haste, as the Hugonots were already taking flight. On ob- 
serving this, they lost not a moment in attempting their escape ; and, some on foot, 
some on horseback, although many of those who were mounted were without boots or 
spurs, they fled in all directions, no one thinking of saving any thing but his life. The 
soldiers rushed into their houses, pillaged them of whatever they contained, and mas- 
sacred, at the same time, many of the inmates who had not had time to make their es- 
cape. Voltaire informs us, in one of the notes to the Henriade, that he had heard the 
Marshal de Tesse mention that, having met in his youth an old gentleman above 
a hundred years of age, w r ho had served in the guards of Charles IX., he questioned him 
on the subject of the St. Bartholomew, and asked him if it was true that the king had 
fired on his Protestant subjects. u I myself, sir," answered the old man, " loaded the car- 
bine for him."* 

The slaughter continued without intermission, till five o'clock in the afternoon, at 
which hour proclamation was made by sound of trumpet in the king's name, com- 
manding all the citizens to retire to their houses. But at an early hour on the follow- 
ing morning, the populace, refreshed by their few hours of rest, recommenced their bloody 
work ; and during the whole of that day and the next the butchery of the unhappy 
Hugonots was carried on with undiminished ferocity, the infuriated rabble only stop- 
ping at last, when they could find no more victims to destroy. Meanwhile, the couriers 
which had been dispatched to the provinces with letters from the king to the several 
governors, had advertised them of what was passing in the capital, and directed them 
to follow the same course with regard to the persons belonging to the obnoxious faith 
in the principal towns of their respective districts. The consequence was, that the 
same melancholy scenes which had been acted in Paris, were repeated in many parts 
of France. At Meux, at Troyes, at Orleans, at Bourges, at Lyons, at Toulouse, at 
Rouen, at Bordeaux, and in various other places, the mob, encouraged and assisted by * 
the authorities, committed the wild excesses of bloodshed and spoliation. 

* Henriade, torn, i., p. 258, edit. Paris, 1770. 



THE PURITANS. 175 

Although the general carnage at Paris terminated after the first three days, indi- 
viduals continued to be occasionally fallen upon and put to death nearly throughout 
the week. After the cessation of the massacre, the city presented a hideous aspect. 
In many of the principal streets, the stripped bodies and separated limbs of the slaugh- 
tered still lay putrefying on the ground. These disgusting relics crowded especially the 
banks of the river, along which a sort of market was established, where the relations 
of the dead might be seen bargaining for the corpses with those who had dragged 
them up from the river. Many, however, were carried down by the current beyond 
the bounds of the city ; and by an extract which has been printed from the records 
preserved in the Hotel de Ville, it appears that, between the 5th and 13th of September, 
no fewer than one thousand and one hundred bodies were cast ashore and interred in 
the neighborhood of St. Cloud, Auteuil, andChaillot. Above a month elapsed before 
all the dead were removed from the streets ; and even at the distance of more than 
a year, bodies were occasionally found on the roofs of houses, in cellars, or other less 
frequented places. The blood of Coligny is said to have remained distinguishable on 
the wall of his hotel for more than a century. " There are old men still alive," says a 
French author writing in 1826, " who affirm that they have known persons who had 
seen and touched that blood."* 

The numbers of those who perished in this terrible convulsion have, as was to be ex- 
pected in a case so much open to conjecture, been very variously estimated. A Catholic 
historian (Perefixe) has carried the amount so high as one hundred thousand ; but the 
opinion of De Thou, who fixes it at about thirty thousand, is probably nearer the truth. 
In Paris. De Thou says there were two thousand killed on the first day only ; and other 
authorities make the whole number who fell in this city, before the termination of the 
massacre, not less than ten thousand. 

Notwithstanding that it was designed to make the extermination complete, some 
even of the most distinguished Protestants were fortunate enough to effect their escape. 
Our limits, however, will allow us to notice the personal adventures of only two or 
three. 

The first of whom we give an account, was afterwards distinguished as a. soldier, a 
politician, and an author, Philip de Mornay. Although at this time only in his twenty- 
third year, De Mornay had already not only travelled over a great part of Europe, but 
had so much distinguished himself by his exertions, both with sword and pen, in the 
Protestant cause, as to have in some sort taken his rank among the leaders of his party. 
Having returned to France from England, about the end of July, he immediately pro- 
ceeded to Paris to join Coligny and the other Hugonot gentlemen who had assembled 
to witness the royal marriage. Yet we are told he was far from being without appre- 
hension as to the designs of the court ; and felt so little sympathy with the prevailing 
feelings of his party, that on the day when the nuptial ceremony was performed, he 
scarcely left his lodgings. On the following Friday, (the 22d,) he was preparing to re- 
turn to his country-seat, and had taken leave of Coligny with that intention, when (as 
he was afterwards making a call upon another friend, M. de Foix, to bid him also 
adieu) his German servant came, and informed him of the attempt that had 
just been made on the admiral's life. On receiving this intelligence, he immediately 
ran out to the street, and was one of those who accompanied the wounded old man to 
his hotel. From this moment his fears of some impending mischief became stronger 
than ever ; but having made his mother, who had been with him, take her departure for 
the country without further delay, he resolved, notwithstanding her entreaties, to remain 
himself for sometime longer in Paris, and to share the fate of his friends, whatever that 
might be. Following the example of many of the other Hugonot gentlemen, he now took 
apartments in the Rue de Betizy, that he might be as near the admiral as possible ; but 
fortunately they could not be got ready for him before Monday, and he was therefore obli- 
ged to remain till then at his old lodgings, which were in the Rue St. Jacques, at the sign 
of the golden compass. On returning thither, at a late hour on Saturday night, from a 
visit to Coligny, he was informed that certain movements of arms had been observed 
among some of the citizens. Next morning, having dispatched his German servant 
before five o'clock to the house of the admiral, the man soon after returned, and gave 

♦Histoire de la St. Barthelemy, 8vo., Paris, 1826, pp. 372, 375, 376. 



176 PERIOD VIII.. ..1555.. ..1833. 

Mm an account of the dreadful state in which that part of the city was. He rose in- 
stantly, and dressed himself with the intention of leaving the house ; but before he 
could get ready, the mob were in the street, and to attempt escape was impossible. 
Fortunately his landlord, although a Catholic, was disposed to do every thing in his 
power to save him ; and having just found time to burn his papers before the party 
who had been sent to seek for him found their way to his apartments, he was enabled, 
to elude their search by concealing himself till they took their departure. That day he 
was not again molested ; but on the following morning liis landlord came to inform him 
that the frenzy of the populace had broken out anew, and that it was no longer in his 
power to shelter him. By this time the murderers were in the neighboring house, the 
master of which, Odit Pedit, a bookseller, they massacred, and afterwards threw his dead 
body out of one of the windows. On hearing this, De Morn ay, putting on a black dress of 
a very plain fashion and his sword, immediately descended to the street, and had the good 
fortune to escape notice while the mob was still engaged in pillaging the adjacent house. 
Having crossed the river, he proceeded up the Rue St. Martin till he came opposite to 
the alley on the left, called the Rue de Troussevache, not, however, having walked this con- 
siderable distance without being frequently exposed to the greatest danger. His inten- 
tion was to take refuge here with an attorney of the name of Girard, who used to ma- 
nage the affairs of his family, and would not, he trusted, refuse him an asylum. On 
arriving at the house, he found Girard himself standing at the door. The moment 
was a critical one, for the captain of the watch was just passing. However, Girard 
had the presence of mind to receive him in such a manner as to occasion no sus- 
picion. Having entered the house, he took his place at a desk, and employed himself 
in writing, like the other clerks. Unfortunately, however, the persons belonging to his 
household had conjectured that Girard's would be his hiding-place ; and thither they 
came, one after the other, to seek for him or to share his retreat. This was soon re- 
marked ; and during the night an order came to Girard to deliver up the person whom 
he kept concealed in his house. To remain here longer, therefore, was impossible ; 
and at an early hour in the morning he set out alone to endeavor to escape from the 
city, or to find some other place of retreat. As he was leaving the house, a young 
man who had been his clerk came up to him, and, greatly to his comfort, offered to 
get him out by the Porte St. Martin, where he was known to the soldiers on guard, 
having been formerly one of them. On reaching this gate, however, they found to 
their dismay that orders had been given that it should not be opened that morning. 
They were therefore obliged to proceed to the adjoining Porte St. Denis, with the guard of 
which the clerk had no more acquaintance than De Mornay himself, and where it does 
not appear that the latter was likely to derive any advantage whatever from the pre- 
sence of his companion, if indeed the circumstance of that person being only in his 
slippers, (which he had on their first setting out refused to take the trouble of exchang- 
ing for shoes,) should not rather expose them both to greater risk of detention. How- 
ever, to the Porte St. Denis they went ; and after being questioned, were actually al- 
lowed to pass, De Mornay having represented himself as an attorney's clerk, who 
had got leave from his master to go during the vacation to Rouen, his native place, 
to see his relations. But the unlucky slippers were destined, after all, to work them 
the very mischief which De Mornay had feared. They had not been long gone when 
tt occurred to one of the guard, that this was rather a strange attire for a person about 
to make so distant a journey as to Rouen ; and the man having mentioned his suspi- 
cions to his comrades, it was instantly resolved to dispatch four armed men after the 
fugitives. They were overtaken by this party near the village of La Vilette, and imme- 
diately brought back in the hands of a mob of the country people, who could hardly be 
prevented from tearing De Mornay to pieces on the way. The clerk by his conduct 
added not a little to the danger — for, entirely losing his presence of mind, as they 
dragged his master along with the avowed intention of throwing him into the river, 
he swore vehemently that M. Duplesses, or, as he sometimes called him, M. de Buhy, 
(these being actually the titular designations by which he was commonly known,) was 
no Hugonot — thus effectually revealing who the captive was, if the persons to whom 
he addressed himself had not been rendered deaf or inattentive to his exclamations by 
their own fury and clamor. "With more prudence, De Mornay himself merely re- 
marked, that he was convinced they would be sorry to put an innocent man to death, 
from having mistaken him for another person ; and assured them that, if they would 



THE PURITANS. 177 

take hint into some house, he would give them such references to persons in the city, as 
would satisfy them on inquiry that the account he had given of himself was correct. He 
at last prevailed upon them to comply with his request, and some of them accompanied 
him into a house in the suburbs; but now that he had obtained this reprieve, he hardly 
knew how to avail himself of it. At first he thought of throwing himself out of the win- 
dow, but on reflection resolved to make an attempt to get out of their hands by sheer as- 
surance ; and. when they asked him for his promised references, he boldly named, as per- 
sons to whom he was well known, the Messieurs de Rambouillet, and the cardinal their 
brother. This he did, partly in the hope of overawing them somewhat by these imposing 
names, but principally because he knew they could not easily find access to persona- 
ges of such rank, and would therefore, he imagined, be forced to take his asserted ac- 
quaintanceship upon trust. But those with whom he had to deal were not to be so put 
oil". Considering, probably, that an attorney's c^erk could hardly be altogether with- 
out some friends of lower degree than nobles and cardinals, they insisted upon his 
giving them other references. At this moment the w r agon from Rouen made its ap- 
pearance ; and, as he said that he belonged to that city, some one proposed to stop the 
vehicle in order to see if any of the persons in it knew any thing of him. When they 
found that none of the passengers had ever heard of his name, their conviction that 
he was an impostor became more confirmed than ever ; and the cry to have him 
thrown into the river was raised again with renewed violence. Some further conten- 
tion, which we have not space to detail, consumed a little more time ; and while they 
were yet wrangling, two messengers, whom, on De Mornay's reference, they had sent 
to Girard, returned with that person's answer. De Mornay had written an open note 
to him in these words : " Sir, I am detained by the people of the Porte and fauborg of 
St. Denis, who will not believe that I am Philip Mornay, your clerk, to whom you 
have given leave to go to see his relations at Rouen during the vacation. I beg you 
will certify to them the truth of this statement, that they may permit me to proceed 
on my journey." These directions were certainly explicit enough, and might have 
sufficed for a man of less sagacity than Girard appears to have been. On reading the 
note, the attorney, who happened, we are told, to be a goodly looking personage, and 
to bear in his dress and general appearance an air of superior respectability, having- 
first in a few words expressed his displeasure at the hindrance which his clerk had 
met with, wrote on the back of the paper the desired attestation, with an assurance 
that the individual in their hands was neither a rebel nor a seditious person, and sub- 
scribed his signature. A little boy belonging to the house, however, had nearly spoil- 
ed all, by observing that the clerk they were inquiring after, had only been in his mas- 
ter's service since yesterday morning. Luckily this remark passed unnoticed by the 
two men ; and, quite convinced that De Mornay w 7 as really Girard's clerk, they has- 
tened back to their companions, no doubt thinking they had very satisfactorily acquit- 
ted themselves of their mission. And such was the impression they produced on 
the rest, by the account they gave of their reception, and the confirmation they brought 
of De Momay's story, that the suspicions they had entertained were at once removed, 
and they immediately resolved not only to set him free, but, by way of making 
some amends for the unjust treatment he had received, to escort him back to the spot 
where they had apprehended him. He got out of their hands at last about nine o'clock, 
and lost no time in pursuing his journey. At Chantilly he obtained a horse from his 
friend Montmorency, one of the few who had escaped the massacre, by leaving Paris 
in time under the apprehension of the impending treachery. At last, though not 
without some other perils and " hair-breadth 'scapes," he arrived in safety at his estate 
of Buhy, in Xormandy, on Friday ; where, however, he found his family and estab- 
lishment dispersed, his mother having been obliged to take refuge in the house of a 
neighbor. In the coarse of a few days he embarked at Dieppe for England ; and, 
after encountering a severe storm, which at one time threatened to drive them back 
to Calais, and the terrors of which were augmented by the cries of numbers of wo- 
men and children, flying, like himself, from the blood drenched land of their birth, he 
reached the port of Rye on the ninth day after the massacre. 

Such is the interesting narrative which has been given us by the wife of Duplesses 
Mornay. in her memoir of her husband, only very recently published for the first time.* 

*Memoires et Correspondence de Duplessis-Momay : Paris, 1824, tome i., pp. 37 — 4G, 

23 



178 PERIOD VIII.. ..1555. ...1833. 

The writer adds, that her husband had often told her, that at the moment when he first 
heard that the massacre was going on, having lifted up his spirit to God, he conceived 
a firm assurance both that he should effect his escape, and that he should live to see 
the slaughter of his friends avenged. This excellent lady, then the widow of M. de 
Feuqueres, was also in Paris during the St. Bartholomew ; and the dangers to which she 
was herself exposed were still more formidable than those undergone by the gentle- 
man who afterwards became her husband. M. de Feuqueres had died of a wound 
received in battle about three years before, leaving with his young widow a daughter 
six months old, whom he had never seen. Soon after this, Madame de Feuqueres re- 
ceived the news of the deaths of her father, M. de la Borde, of her sister, and of the 
father of her late husband. To add to her distresses, she had been stripped of all her 
property by the civil confusions of the time, and was almost without the means of 
existence. This load of suffering tgroke down her health, which she never afterwards 
entirely recovered. At length, on the conclusion of the peace of 1570, she came to 
Paris with her daughter, on the invitation of her mother, who continued in the pro- 
fession of the ancient religion, although the rest of the family had embraced the prin- 
ciples of the reformation. From this time Madame de Feuqueres had remained in the 
French capital. 

On the morning of the Sunday on which the massacre commenced, she was still in 
bed in her lodgings in the rue St. Antoine, when one of her maid-servants, who was 
a Protestant, came running into her room in a state of great terror, to inform her that 
in the heart of the town, where she had just been, the mob were killing every body. 
Without feeling any great alarm, Madame de Feuqueres, who had intended to go that 
day to the Louvre to take leave of the princess of Conde, and some others of her 
friends, preparatory to her proposed departure on Monday, to spend the winter with 
•one of her sisters in the country, rose, and put on part of her dress, when, looking from 
her window, she perceived the whole street in commotion. Parties of military were 
mixed with the crowd, and all wore white crosses in their hats. Convinced now of 
the reality of the danger, she had already sent off to her mother, with whom her broth- 
ers also lived, to inquire what was the meaning of the disturbance ; when a message 
was brought her from her maternal uncle, the bishop of Senlis, who desired her to 
put out of the way whatever articles she had of greatest value, and promised that he 
would immediately send some one to find her. This, however, the bishop either 
found it impossible or forgot to do, having learned that his own brother had been killed 
in the rue de Betizy, along with the other Hugonot gentlemen lodged around the ho- 
tel of the admiral, and having afterwards been arrested himself by the mob while at- 
tempting to make his way through the streets, and plaeed in considerable jeopardy, 
probably on account his Protestant connections. After waiting, therefore, for about 
lialf an hour, Madame de Feuqueres, seeing the rioters fast approaching, deemed it 
best to send off" her daughter by a female servant to a M. de Perreuze, who held the 
office of master of requests in the royal household, and who was her relation and 
one of her best friends. This gentleman received the child into his house, which was 
in the vieille rue du Temple, by a back door, and also sent to its mother to say that, 
if she chose, he would give her too an asylum. Madame de Feuqueres gladly ac- 
cepted this offer ; and leaving her lodgings for that purpose about eight o'clock, had 
scarcely gone, when a party of the mob entered the house in search of her. When 
they could not find their expected victim, they proceeded to pillage the house. In the 
mean time, the other Protestant friends of M. de Perreuze came one after the other 
to request the protection of his roof; till at length the number of persons, with their 
families and servants, who were concealed, in the house amounted to above forty. 
Lest suspicion might be excited by the purchase of the unusual quantity of victuals 
required for so many guests, M. de Perreuze sent for what articles he wanted to ano- 
ther part of the town ; and he and his wife also took their station together at the 
front door of the house, to be ready to exchange a few words with the conductors of 
the different pillaging parties as they passed. All these precautions, however, proved 
eventually insufficient to ward off the apprehended danger. On Tuesday it was or- 
dered that the house should be searched. By this time, fortunately, the greater num- 
ber of those who had crowded to it on the first breaking out of the massacre, had left 
it and taken refuge elsewhere ; so that there only remained Madame de Feuqueres 
and another lady, with their attendants. In the extremity which had now arrived, Ma- 



THE PURITANS. 179 

dame de Feuqueres was concealed in a loft above a granary, where, as her ears were 
pierced by the wild cries of the men, women, and children, whom they were butcher- 
ing in the streets, she was thrown, she tells us, into such perplexity and despair that 
she was at times tempted to rush down from her hiding-place, and deliver herself up at 
once into the hands of the infuriated populace. What principally distracted her was the 
thought of her daughter, whom she had been obliged to leave below in the charge of a 
servant. This person, however, succeeded in conveying the child, through the midst 
of numerous dangers, to the house of a relation of Madame de Feuqueres, with whom 
it remained in safety. But it was now judged advisable that its mother also should 
as soon as possible leave her present asylum. It was impossible for her to venture to 
her mother's residence, as a guard, she learned, had been placed around the house. 
She therefore resolved, as her only resource, to throw herself upon the compassion 
of a person who had some time before married one of her maid-servants, and who 
was now captain of the watch in his quarter, and in that character one of the com- 
missioned agents of the massacre. The man, contrary to what might have been ex- 
pected, gave her admission ; and permitted her to remain in his house all the 
night, although not without making her listen to many violent invectives against 
the Hugonots, and insisting with her in warm terms that she would find herself obliged 
to go to mass. On the following day at noon she left this retreat, and set out to find 
her way to the house of the President, Tambonneau. in the cloister of Notre Dame, 
who had been advertised of her situation by her mother, and solicited to afford her 
protection. She effected her entry into the house without being observed; and being 
placed in 31. de Tarnbonneau's study, she remained there unmolested during the rest of 
that day and the greater part of the next. On the evening of Thursday, however, infor- 
mation reached the family that the mob were about to visit them. There was not a mo- 
ment to be lost ; and the hunted fugitive was again transferred to the house of a corn 
merchant, an acquaintance of her protector's, and a person on whose fidelity they could 
reckon. Here she remained till the following Wednesday — being concealed all the 
time in an upper chamber, immediately over one tenanted by a Catholic lady, for 
fear of being discovered by whom, or by any of the neighbors, she neither dared to 
step along the floor, nor even to light a candle. Her food was brought to her by one 
of the females of the family, who concealed it in her apron, and pretended that she went 
up to get some linen for the lady below. During this time her mother had sent to 
implore her to go to mass ; but to that proposal she steadily refused to yield. At last 
she determined to make an attempt by herself to escape from Paris ; and on Wednes- 
day, about eleven o'clock in the morning, descending from her lurking-hole, she walk- 
ed down to the river and stepped on board a boat, which was going to Sens, and in 
which she had caused a place to betaken for her the day before. She soon, however, 
found herself exposed to more imminent danger than ever. When they reached the 
pont de la Tournelle, the boat was stopped by the guard, and their passports demand- 
ed from those on board ; the rest showed theirs, but Madame de Feuqueres had none. 
On this the soldiers, eagerly exclaiming that she was a Hugonot and must be drowned, 
made her come out of the boat. Seeing herself thus on the point of being put to death, 
she besought them to conduct her to the house of M.de Voisenon, auditor of accounts, 
who was one of her friends, assuring them that he would answer for her. They at 
last agreed to comply with her request, and two of their number were sent with her 
to the residence of the gentleman whom she named. When they arrived at the house, 
the soldiers, fortunately for the success of her scheme, remained at the door, and al- 
lowed her to walk up stairs alone. She had thus an opportunity of hastily intimating 
to M. de Voisenon the situation in which she was, and entreating his interference to 
save her life. On hearing her account, he immediately went down to the soldiers, 
and assured them that he had often seen the person they had brought to him in the 
house of Madame d'Eprunes, the mother of the bishop of Senlis, whose family were 
well known to the good Catholics. The men however told him, it was not about Ma- 
dame d'Eprunes and her family they came to inquire of him, but about the female now 
present. To this, all that M. de Voisenon could venture to reply was, that he had 
known her to be a good Catholic formerly, but what she might be now he could not 
say. Luckily, at this point of the conversation, a woman who was known to the sol- 
diers came up, and asked them what they were going to do with the person. they had got 
in their hands. " Pardieu," they answered, " she is a Hugonot and must be drowned, 



180 PERIOD VIII.. ..1555.. ..1833. 

for we see she is frightened." " Why," replied the woman, -'you know me ; I am no 
Hugonot ; I go to mass every day ; and yet I have been so frightened, that for these 
eight days past I have been in a fever." " In truth," exclaimed one of the soldiers on 
this, " I have been in the same state myself." The two men at last consented to con- 
duct their prisoner back to the boat, merely remarking, as they put her again on board, 
that if she had been a man she should not have escaped so easily. 

We must sum up very briefly the remaining hazards which Madame de Feuqueres 
ran in effecting her escape. The house of the corn merchant, in which she had 
lain so long concealed, was pillaged, she tells us, immediately after she left it. At 
the place where they put on shore for the night there was only one sleeping chamber 
in the inn to which they repaired, and she was obliged to sleep in the same bed with 
two other women, whose suspicions she greatly feared would be excited by a fine hol- 
land shirt, trimmed with lace, which she wore, ill as it suited the rest of her attire, 
which was that of a servant. Her apprehensions here, however, proved vain. On 
Thursday she left the boat, and under the conduct of a person who had been sent to 
meet her by Madame de Tombonneau, proceeded on foot to Vignay, the residence of 
the chancellor 1' Hospital, being a distance of about five leagues.. They found the 
chancellor's house occupied by the guard which the king had sent for his protection ; 
and Madame de Feuqueres therefore resolved to take up her residence in the house 
of his vinedresser, a poor m.an, who, although a Catholic, treated her with the kindest 
hospitality. Here she remained for fifteen days, during which time the soldiers came 
to the village searching every suspected house ; but they were prevented from en- 
tering that in which she was concealed, in consequence of its being considered under 
the protection of the chancellor's guard. At last, when matters seemed to be some- 
what tranquillized, she set out on her ass, accompanied by the vinedresser, to Eprunes, 
a property belonging to her grandmother, which she reached in safety. She was re- 
ceived here as one returned from the dead. From this she went at the end of a fort- 
night to Buhy, now in the possession of her eldest brother. Here she was exposed to new 
persecutions — her brother, who had himself saved his life by consenting to go to mass, 
being still so alarmed that he refused to allow her to remain in his house, on her per- 
sisting in declining to accompany him to chapel. With a very scanty supply of 
money, therefore, she was obliged once more to set out on her travels ; and taking on 
this occasion the road to Sedan, she arrived safely in that city on the first of Novem- 
ber, and received the warmest welcome, and the supply of all her wants, from numerous 
friends, most of whom had like herself taken refuge here, after escaping from the Pari- 
sian massacre. Madame de Feuqueres continued to reside in Sedan till her marriage 
with M. Duplessis Mornay, in January 1576.* 

But perhaps the most extraordinary deliverance from the St. Bartholomew, of which 
an account has come down to us, was that of the marshal de la Force. The father 
of the marshal, de la Force, the sieur was one of the Protestant gentlemen who were 
lodged, when the massacre broke out, in the faubourg St. Germain. The first notice 
he received on the morning of the fatal Sunday of what was passing in the city, was 
from a person, who had, it appears, swam across the river to apprise him of his dan- 
ger. There were living with La Force his two sons, the youngest of whom, after- 
wards the marshal, was now in his thirteenth year. Had the father thought but of 
his own safety, he probably might have been able, like many of his friends, to have 
effected his escape ; but some time was lost in getting his two boys in readiness to fly 
along with him, and before they had left the house, it was broken into by the murder- 
ers. A man of the name of Martin was at the head of the party, who having made 
his men instantly disarm their prisoners, addressing himself to La Force, told him 
with the most violent oaths that his last moment was come. On La Force, however, 
offering him two thousand crowns to save the lives of himself and his children, the 
ruffian and his band agreed to accept of this bribe. After having pillaged the house, 
they desired the father and his two sons to tie their handkerchiefs in the form of 
crosses around their hats, and to turn up the right sleeves of their coats ; and then 
they all set out together. The river, as they crossed it, was already covered, with 
dead bodies ; and the same frightful tokens of the tragedy acting around them strewed 
the courts of the Louvre and the other places through which they passed. At last 

* Library of Entertaining Knowledge. 



THE PURITANS. 181 

they arrived at Martin's house in the rue des Petits Champs (to the north of the rue 
St.Honore) ; and here, La Force having been first bound by an oath not to attempt 
to withdraw either himself or his sons until he should have paid the two thousand 
crowns, he and they were left in the charge of two Swiss soldiers. 

Madame de Brissembourg, the sister-in-law of La Force, who resided in the arse- 
nal, of which her relation, tiie marshal de Biron, was grand master, upon being ap- 
plied to for the money to pay the promised ransom, engaged to send the requisite sum 
by the evening of the following day. La Force and his sons were therefore obliged 
to remain till then where they were. At last, when the appointed time arrived, a 
messenger was dispatched for the money ; but while he was yet absent, the count de 
Coconas suddenly presented himself at the head of a party of soldiers, bringing 
orders, as he said, to conduct the prisoners immediately to the duke of Anjou. He 
had no sooner intimated the purpose of his visit, than his men, laying hold of the 
father and his sons, pulled off their bonnets and mantles ; and by the rough manner 
in which they used them, afforded them a sufficient presage of the fate prepared for 
them. They led them, however, as far as to the end of the street entering the rue St. 
Honore without offering them any violence ; but on arriving here, the assassins halted, 
and making a sudden assault upon them, dispatched first the eldest son, and the next 
instant the father, by multiplied blows with their daggers. By a singular chance, the 
youngest, whose name was Jacques Nompar, in the confusion of the encounter escap- 
ed untouched ; the wildly directed strokes of the murderers having all missed him and 
fallen upon his father and his brother. He had the presence of mind, however, to 
throw himself down on the ground beside them, and as he lay bathed in their blood, 
to call out that he was mortally wounded ; and then to counterfeit the appearance of 
death. The murderers, supposing their deed done, after hastily stripping the three 
bodies, left the spot. It was not long before a number of the neighbors approached ; 
and among the rest, a poor man, a marker belonging to the tennis court in the rue 
du Verdelet. This person, on beholding the body of the youngest son, happened to 
remark, loud enough for his words to reach the ear of the boy, " Alas ! this one is but 
a mere child I" On hearing these expressions of compassion, young La Force ven- 
tured gently to raise his head, and to whisper that he was still alive. The man, on 
this, desired him to remain still for a little longer, till he could come to remove him 
without being observed. As soon as every body was out of sight he returned ; and, 
throwing an old ragged cloak over the boy, he took him on his back and set out with 
him for his own house. Some persons whom he met on the way, having asked him 
who it was he was carrying, "It is my nephew, 1 ' said he, " who has got drunk ; I shall 
give him a good whipping this evening.'' He soon got home to his garret with his 
burden, and here La Force spent the night. On the morning of the following day 
(Tuesday) his preserver, at his request, agreed to conduct him to the arsenal, the boy 
gladly engaging to pay him thirty crowns for this service. They set out together at break 
of day, and in a short time reached the gate of the arsenal without having met with 
any interruption. The difficulty now was for La Force (in the beggarly dress in 
which he was) to get into the inside of the building ; but, leaving his guide without, 
he at last found an opportunity, when the gate was opened for the admission of another 
person, to pass through without being observed by the porter. He met nobody till he 
reached the part of the building in which his aunt resided. When Madame de Bris- 
sembour~ beheld him, her astonishment and emotion were extreme ; for she had been 
already informed that all the three had perished. The thirty crowns were immediate- 
ly sent out to the poor tennis marker ; and La Force was put to bed that he might re- 
cover from the effects of the terror and agitation he had undergone. He remained 
concealed in the arsenal for the two following days ; but at the end of this time, 
information was brought to marshal Biron, that the building was about to be search- 
ed, by order of the king, in consequence of reports that were in circulation of some 
Hugonots having taken refuge in it. It was deemed advisable, therefore, that he 
should be immediately transferred to some other hiding-place ; and accordingly, on 
Thursday morning, being attired as a page, he was confided to the care of a M. 
Guillon, controller of artillery, who, however, was only informed that he was the son 
of his late friend M- de Beaupuy, and that having been newly brought up to Paris it 
was merely wished that he should be taken charge of, till the confusion, in which the 
city at present was, should have subsided. He remained with M. Guillon seven or 

16 



182 PERIOD VIII... .1555.. ..1833. 

eight days ; when, even at that distance of time after the massacre, the report of his 
singular escape having got abroad, fears were still entertained that an attempt would 
be made to gain possession of him. By some management, however, it was contriv- 
ed to convey him beyond the walls of the capital ; and after several other hazardous 
adventures, he was fortunate enough on the eighth day from his leaving Paris to 
reach the house of his father's brother, the sieur de Caumont, near Mirande, in the 
south of France, by whom he was received with " so great joy and contentment," says 
the original narrative, " as is not to be believed." The boy thus miraculously rescued 
from the jaws of destruction, and who eventually rose, as has been mentioned, to the 
rank of marshal, lived for more than eighty years after his singular escape, having 
died at the age of ninety-four, in 1653, probably one of the last survivors of the 
bloody scene in which he had so nearly perished* 

The massacre of St. Bartholomew, as has already been intimated, was far from 
being confined to the walls of Paris. In numerous other places similar tragical scenes 
were acted, and the blood of the Protestants was poured out like water. Sixty thou- 
sand are supposed to have been slaughtered, for which solemn thanksgivings were 
rendered to God, in the Catholic Churches. 

Taken by surprise, as the Hugonots had been, they were for a time incapable of any 
resistance ; but at length, rallying under the prince of Conde, they nobly stood for 
their defence, and combatted their enemies with success. But for the space of thirty 
years, the Protestants suffered the most grievous calamities, and during this period, 
it has been estimated that thirty-nine princes, one hundred and forty-eight counts, 
two hundred and thirty-four barons, one hundred forty-six thousand five hundred and 
eighteen gentlemen, and seven hundred and sixty thousand of the common people, 
were destroyed for adopting the reformed religion. 

In 1593, Henry IV. who was a Hugonot, ascended the throne of France. Although, 
from political motives, he made a profession of popery, he evinced his regard for the 
Protestants, by publishing, in the year 1598, the celebrated Edict of Nantes, which 
granted to them the privilege of citizenship, the right of worshipping God according 
to their own faith, and certain lands to support their churches and garrisons. Henry, 
however, soon experienced the vengeance of the court of Rome for his clemency ; for 
he was assassinated in his chariot, in the streets of Paris, by the hands of a fanatic, 
by the name of Ravaillac, in the year 1610. 

From this period, the Hugonots, as they were tolerated by the civil power, flourish- 
ed for a season greatly. But they were still hated by the men in power, and particu- 
larly by cardinal Richelieu, prime minister to Louis XIII., who early adopted and long 
pursued the maxim, " That there could be no peace in France, until the Hugonots 
were entirely suppressed." 

In the year 1685, Lewis XIV. revoked the edict of Nantes, and ordered the Reform- 
ed Churches to return to the Romish faith. The cup of their calamities was now 
full. Their case was hopeless. Their churches were demolished, and themselves 
insulted and massacred, by a brutal soldiery. Flight presented itself as their only 
alternative ; but even in this they were opposed by bands of soldiers, who were stationed 
on the several frontiers of the kingdom. Fifty thousand, however, it is supposed, 
effected their escape, and sought refuge in the different Protestant countries of Europe. 

Such is an outline of the calamities, brought upon the Protestants in several coun- 
tries, (of the sufferings of the Protestants in England, we shall speak in a future 
page,) by the friends of papal Rome, with the professed design of exterminating 
them from the earth, and of re-establishing the dominion of the Roman pontiffs. 

This effort was a mighty one. In the language of an unknown writer, " Provi- 
dence never made use of so terrible a scourge to chastise mankind. No power ever 
outraged the interests of society, the principles of justice, and the claims of humanity, 
to the same extent. Never did the world behold such blasphemy, profligacy, and wan- 
tonness, as in the proceedings of this spiritual domination. It held the human mind 
in chains ; visited with exemplary punishment every inroad on the domains of igno- 
rance, and attempted to sink nations into a state of stupidity and imbecility. Its pro- 
scriptions, its massacres, its murders, the miseries it heaped on the objects of its 
vengeance, aud the grasp of its iron sway, fill the mind only with horror and disgust." 

* Library of Entertaining Knowledge. 



THE PURITANS. 183 

9. The means thus employed by the court of Rome to sustain 
her power which remained, and to regain that which she had lost, 
although such as were likely to result in her triumph, were found insuf- 
ficient to accomplish her purpose. Although, subsequently to the refor- 
mation, owing to her propagation of Christianity in heathen countries, 
she held her empire over more millions than before, and for a season 
appeared within reach of her former spiritual sway, from a series of 
unexpected causes, her ancient power has been successively weakened, 
until that, together with her wealth and splendor, has passed away. 

10. Among the causes which have contributed to this result, may 
be mentioned the loss of foreign conquests — unsuccessful contests with 
several European governments — the suppression of the order of Jesuits 
— the revolution in France — and the abolition of the Inquisition. 

In a former page, (159,) was noticed the successful attempt of the Roman Catholics 
to introduce Christianity into China, Japan, and other countries. But, owing to the 
dissolute and iniquitous conduct of the Jesuits, and particularly to the tumults and 
seditions occasioned by their political intrigues, they were at length banished from 
those countries, and the knowledge of Christianity became extinct. 

At home, the pontiffs were often engaged in quarrels with neighboring govern- 
ments. In 1606, Paul V. nearly lost the rich republic of Venice. Peace was indeed 
restored, but the pope was obliged to relinquish many of his pretensions. Naples, 
Sardinia. Portugal and Spain, each, in turn, withheld immunities which before had 
been fully granted. In subsequent years, a violent dispute was carried on between 
the pope and the king of France. In 1682, the power of the papacy received a severe 
blow in that country, in consequence of the decree of a council of the GaUican Church, 
convened by order of Louis XIV. viz. : that the power of the pope is only spiritual — 
that a general council is superior to him — and that his decisions are not infallible, 
without the consent of the Church. 

But the event, which more than any other tended to abridge the power of the pope, 
was the suppression of the order of Jesuits. This event was owing to a variety of 
causes ; but chiefly to their usurpations and iniquitous conduct, which, in all coun- 
tries, had reached a point beyond endurance. The voice of the world was against 
them, and loudly demanded the abolition of the order. Their suppression, however, 
took place in different countries in successive years. From England, they were ex- 
pelled by proclamation, during the reign of James I., 1604 ; from Venice, in 1606 ; 
from Portugal, 1759 ; France, 1764 • Spain and Sicily, 1767 ; and the order was, at 
length, totally abolished, in ail papal countries, by Ganganelli, or Clement XIV., July 
21,1773. 

The French revolution, in 1793, also, contributed to abridge the power of papal Rome. 
About the middle of the century, a conspiracy was formed to overthrow Christianity. 
At the head of this conspiracy were Voltaire, D'Alembert, Rousseau, Diderot, and 
Frederic II. king of Prussia ; who, by every artifice that impiety could invent, by 
union and secret correspondence, endeavored to spread abroad the poison of infidelity, 
and thus to debase and sap the foundations of Christianity. 

The efforts of this combination were attended with amazing success. Infidelity 
was soon spread abroad among all nations, and affected every Catholic and Protestant 
community. In France, however, the tide was seen rolling with an irresistible force, 
and the consequence was, an entire revolution in that country — the abolition of the 
regal government — and, for a season, the overthrow of the long established Roman 
hierarchy. This gave to the papal Church a deep and lasting wound ; and followed 
as it was, by the victorious arms of the republic, carrying forward their triumphs, 
presently reduced many of the popish states to a condition the most fearful and de- 
grading' 

At the commencement of the French revolution, the clergy in France were both 
numerous and wealthy. They amounted to no less than eighteen archbishops, one 
hundred and eleven bishops, one hundred and fifty thousand priests, having under 



184 PERIOD VIII.. ..1555. ...1833. 

their control a revenue of five millions sterling, annually, besides three thousand four 
hundred wealthy convents. 

The clergy and their wealth were now attacked by the infidel revolutionists, and 
fell an easy prey. The tithes and revenues of the clergy were taken away, by a de- 
cree of the constituent assembly ; the possessions of the Church were decreed to be 
the property of the nation ; the religious orders were abolished ; the monks and nuns 
ejected from their convents, and their immense wealth seized for the nation. 

The revolutionary torrent, which was thus set in motion, destroyed law, govern- 
ment and religion, in France ; and laid waste the Roman Church, both there and in 
neighboring countries. " Her priests were massacred. Her silver shrines and saints 
were turned into money, for the payment of troops. Her bells were converted into 
cannon, and her churches and convents into barracks for soldiers. From the Atlantic 
to the Adriatic, she presented but one appalling spectacle. She had shed the blood 
of saints and prophets, and God now gave her blood to drink." 

Upon the re-appearance of something like a regular government in France, liberty 
of conscience and freedom of worship were declared to be a fundamental law of the con- 
stitution. This was confirmed by the consular despotism of Buonaparte, and main- 
tained inviolate during his imperial sway. Napoleon despised the pope, and the 
whole system of monkery. On becoming emperor in 1804, he compelled the pope, 
Pius VII., to place the imperial crown upon his head; but in less than four years, he 
dispossessed him of his ecclesiastical state, and reduced his holiness to a mere cipher 
in the political world. 

The abolition of the inquisition in most countries, has, also, still further narrowed 
down the influence of the Roman pontiffs. The power of this engine has been already 
noticed, together with the thraldom in which, for centuries, it held individuals and 
nations. To Buonaparte the world is indebted for its annihilation. " I have," says he, 
in his speech to the magistrates of Madrid, in 1808, " abolished the court of the in- 
quisition, which was a subject of complaint to Europe, and the present age. Priests 
may guide the minds of men, but must exercise no temporal, nor corporal jurisdiction 
over the citizens. I have preserved the spiritual orders, but with a limitation of the 
number of monks." 

Thus expired the horrid and infernal court of inquisition. Europe no longer paid 
deference to its bloody tribunal ; and the same, with some reserve, may be said of the 
monkish orders. An effort has recently been made to re-establish the inquisition in 
Spain ; but it is now in all other parts of the globe annihilated, and its terrific power 
no longer agitates and appals the human race. 

11. In respect to the present state of the papal power, it may be 
observed, that the temporal dominions of the pope are confined to a 
narrow, crooked territory, lying south of the river Po, in Italy, and 
contains about fifteen thousand square miles, and about two million five 
hundred thousand inhabitants. Its ecclesiastical subjects are supposed 
to amount to eighty, or one hundred millions, who are scattered over the 
world. The countries which are considered entirely papal, are the 
pope's dominions in Italy, Spain, Portugal, and South America; 
France, Austria, Poland, Belgium, Ireland, and Canada, almost entirely. 
Switzerland has seven hundred thousand; England more than half 
a million. Others are found in Russia, Sweden, Denmark, the West 
India Islands, and the United States. 

As a temporal prince, the political power of the pope is now regarded with absolute 
contempt by all the European governments ; but it is still supported by them as a 
matter of policy. 

France, more particularly, appears almost ready to throw off entirely the trammels 
of the papal yoke ; for, as the Catholic priesthood has been found uniformly to give 
its support to an arbitrary form of government, and to neglect the instruction of the 
people, the Bourbon dynasty has been overthrown by the revolution of 1830, and the 
Romish Church cut off from being the established religion, and free toleration granted. 
Still, as the Roman Catholic is the professed religion of the majority in the French 



THE PURITANS. 1S5 

nation, its clergy at present continue to receive their usual salaries from the new 
government. 

So grossly have the French been deluded with the popish ceremonies and supersti- 
tions, that the more intelligent have become infidels. Such, indeed, is the case 
throughout the Roman Catholic countries, and especially in Italy ; the people there- 
fore are ill prepared, at present, to embrace the pure Christianity of the New Testa- 
ment, of which, indeed, they are almost universally ignorant. Nevertheless, the 
vigorous efforts of some devoted servants of Christ at Paris, with several agents from 
the 3Iethodist, Continental, London, and Baptist Missionary Societies in England, and 
especially with the revival of religion among the Protestants of the south of France, 
all contributing to the circulation of the Scriptures, and the diffusion of divine know- 
ledge, will, we trust, be blessed of God, to produce an evangelical reformation in that 
great country. 

Education being vigorously promoted through many parts of Germany, and the 
Holy Scriptures being extensively circulated, popery will not be able much longer to 
retain its hold on the millions in Austria and Hungary. Even the Italian states, and 
Rome itself, have received many copies of the blessed Word of God ; and it is be- 
lieved, that not a few Catholics, and some of the priests, are sincerely studying the 
Scriptures of truth for their eternal salvation. Knowledge, by the British system of 
education, is increasing in South America ; and with it, the Holy Scriptures are cir- 
culated among the superstitious CathoUcs. 

In British India and the east, the Roman Catholic Church has an establishment of 
three archbishops and seventeen bishops, with many priests, besides Romish missiona- 
ries ; but scriptural knowledge, as we have seen, is advancing in those populous 
regions of the earth. 

Canada has the Roman Catholic system for the established religion ; and efforts are 
being made to extend the influence of popery in the United States of America, par- 
ticularly in the wonderous valley of the Mississippi; but its antidote is provided in 
the Bible. 

Ireland is chiefly popish ; and in that injured, degraded, and distracted country, 
there are nearly five thousand Roman Catholic priests. But scriptural light and 
knowledge are advancing among the people, notwithstanding their prejudices against 
the Protestants. 

England, at the commencement of this century, it is said, had not quite fifty Ro- 
man Catholic chapels ; now it has about four hundred and fifty : but this cannot be 
matter of wonder, when we consider the amazing increase of its population ; the 
influx of Irish ; and the ignorance of multitudes of the lower classes concerning the 
essentials of religion as taught in the New Testament. But a scriptural education 
of the people, with the diligent and faithful preaching of the Gospel, will be the effec- 
tual means of subverting every false system of religion, and of converting the igno- 
rant millions of mankind to the saving knowledge of God in Christ Jesus. 

II. GREEK CHURCH. 

12. The date which is commonly assigned, as marking the rise 
of the Greek Church, is the year 1054, at which time, (as noticed 
Period V. Sec. 33,) occurred the final separation, between the Eastern and 
Western Churches, or, as they were often termed, the Greek and Latin 
Churches. 

13. From the time of the above separation of the Greek and 
Latin Churches, to the year 1453, the state of the former was exceed- 
ingly deplorable. On the one hand, the Mahometan power was making 
rapid inroads upon her dominion, converting her churches into mosques, 
and by bribes and terrors alluring or compelling her friends to adopt the 
religion of the impostor; on the other hand, the fanatical crusaders 
were pouring in torrents from the west to recover her lost territory, but 
in reality to spread a deeper moral corruption, than before existed. 

14. In the year 1453, (Period V. Sec. 18,) the empire of the Greeks 

24 16* 



186 PERIOD VIII... .1555. ...1833. 

was overthrown by Mahomet II., since which period, the Greek Church 
has been under Turkish bondage, until their religion has become but 
little better than a succession of idle ceremonies. 

15. In the year 1589, the Russian Church separated from the 
government, though not from the communion of the Greek Church ; by 
which separation, the latter became considerably limited in extent. Her 
people are now found scattered over a considerable part of Greece, the 
Ionian Isles, Wallachia, Moldavia, Egypt, Abyssinia, Nubia, Lybia, 
Arabia, Mesopotamia, Syria, Cilicia, and Palestine. 

Since the above separation of the Greek Church from Rome, repeated efforts have 
been made to restore the former to the faith and fellowship of the latter, but without 
effect. To this day,- the Greek Church denies, not only the authority of the pope, but 
also that the Church of Rome is the true Catholic Church. 

The head of the Greek Church is the patriarch of Constantinople ; who is elected 
by twelve bishops, and is confirmed by the Turkish emperor. The other patriarchs 
are those of Damascus, Cairo, and Jerusalem. These are of inferior note, and, with 
the whole Church, are poor and depressed. 

In doctrine and practice, the Greek Church differs greatly from the Church of Rome. 
They receive the doctrine of the Trinity, and most of the articles of the Nicene and 
Athanasian creeds ; but rest much upon the procession of the Holy Ghost from the 
Father, and not from the Son. They hold in abhorrence the supremacy and infalli- 
bility of the pope — purgatory by fire— graven images— the celibacy of the secular 
clergy — and prohibition of the sacrament in both kinds. 

But yet they use pictures in their worship ; invoke saints ; have seven sacraments ; 
believe in transubstantiation ; admit prayers and services for the dead 5 have a fast 
or festival, almost every day in the year ; and know of no regeneration but baptism. 

16. Of the introduction of Christianity into Russia, or of its state 
until the separation of the Russian Church from the jurisdiction of the 
Greek Church, in 1589, we know but little. On this latter event, an 
independent patriarch was established at Moscow. 

Christianity appears to have been introduced into Russia, about the year 890, when 
Methodius and Cyrillus travelled from Greece into Moravia, and converted some of 
the inhabitants. From this time, Christianity was gradually spread over many parts 
of the empire, and in 1581, the Muscovites published the Bible in their own language. 

17. On the accession of Peter the Great, A. D. 1696, the Rus- 
sian Church was in some respects new modelled, and the state of things 
considerably improved. Although that monarch effected no change in 
the doctrines of the Church, he adopted measures which greatly removed 
the existing ignorance and superstition ; and, from this time, both the 
clergy and people have been more enlightened and refined, although 
they are still but little more acquainted with evangelical piety, than the 
Roman Catholics. 

Peter adopted the liberal principle of universal toleration of all sects and denomi- 
nations, with but a single exception — that of the Catholics. He abolished the office 
of patriarch, putting himself at the head of the Church ; which, under him, was to 
be governed by a synod. He also diminished the revenues of the clergy, and caused 
the Bible to be translated, printed, and circulated in the Sclavonian language. 

18. The Russian Church has increased with .the increase of the 
nation. In doctrine she agrees with the Greek Church. But, like her, 
she seems but little acquainted with evangelical piety. Her clergy are 
ignorant, and most of her people without the Bible. 

Russia, though separated from the Greek Church, retains its forms and creeds as 
the established religion. The number of its members is computed to amount to thirty- 



THE PURITANS. 187 

two million, and his imperial majesty is the head of the Church, under whom it is 
governed by a grand national council of ecclesiastics. Government having seized 
most of the Church property, the clergy, about seventy thousand in number, are paid 
out of the public funds. Religion, however, is reduced by them to the performance 
of numerous superstitious ceremonies : but greatly beneficial effects, it is believed, 
have followed the establishment of the Russian Bible Society, in 1813, patronized by 
the late emperor Alexander, and placed under the presidency of prince Galitzin. 

A more intolerant policy was forced upon Alexander before his death : and the 
operations of the Bible Society were suspended in 1826 : but about eight hundred 
thousand Bibles and Testaments were put in circulation, in the several languages 
spoken in the Russian empire, by the society ; and we cannot but hope that they will 
be blessed of the Holy Spirit to the salvation of many souls, and become the means 
of a future glorious revival of religion among those tribes of mankind. 

Besides the established Church, there are other denominations, who profess the faith 
of Christ, in Russia : we will briefly notice them. 

The Dissenters, (Raskonliks,) the most ardent lovers of the Holy Scriptures in this 
empire : they are supposed to amount to about one million of persons. The Arme- 
nians are about two hundred thousand ; the Lutherans, about two million ; the Re- 
formed, or Calvinists, about four hundred thousand ; the Tdoravians have many ad- 
herents and converts ; the Mennonites, or Baptists, are about ten thousand ; the 
Roman Catholics, are about two million. 

At Petersburg, the Rev. Mr. Knill, of the London Missionary Society, has a con- 
gregational church under his care, consisting o f several hundred members and hearers, 
and his usefulness in various ways appears to have been very considerable. Mr. 
Knill's labors have brought us acquainted with several persons of eminent piety, and 
we cannot but hope for glorious things to arise for the Church of God in that ignorant 
and superstitious empire.* 

It may be properly added in this connection, that Christianity in the east is professed 
by at least thirty millions of persons. These are scattered throughout part of the 
Austrian and various provinces of the Turkish empire, under different denomina- 
tions : — the Greek Church, of which the patriarch of Constantinople is the head, the 
Georgians, Jacobites, Armenians, Copts, Abyssinians, Nestorians, and the Hindoo- 
Syrians of Malabar. These different communions still remain in a miserable state 
of ignorance, superstition, and wretchedness. The Holy Scriptures are but little 
known among them ; but the British and Foreign Bible Society has directed conside- 
rable attention to their necessities ; and from their " Brief View" of the Society's 
operations, it appears that they have circulated nearly two hundred thousand copies of 
parts of the Bible for their use in their several languages. 

To detail all the cruelties which have been exercised upon the Christians by the 
Turkish rulers, especially in the late Greek war of independence, would require 
volumes. 3Iultitudes, under that despotic government, have been beheaded and 
strangled, on the most trifling suspicions. Scio, one of the most important Greek 
islands, — the ancient Chio, — having churches and a college, has been almost depopu- 
lated by the Turks, in a military massacre ! Out of one hundred and thirty thou- 
sand inhabitants, not more than a thousand remained 5 and much promising fruit was 
destroyed. The Bible Society, having agents in those parts, furnished the survivors 
with the Word of Life, to comfort them in their calamity. Several missionaries be- 
longing to the London, the Church, and the American Societies, have stations at Corfu 
and Malta. By their labors in preaching the Gospel, much good has been done. 
Bibles and religious tracts have been extensively circulated, and many schools have 
been established on the British system. Messrs. Leeves, Lowndes, and Wilson, of 
the London Missionary Society, have been eminently useful in the translation of the 
Scriptures, and other valuable religious books, into Modern Greek ; of which latter, 
there -were circulated by them, during the last three years, no less than thirty thou 
sand five hundred and twenty-two copies. 

Several agents of the Bible Society have circulated thousands of copies of parts 
of the Holy Scriptures, at Constantinople, Smyrna, and other places ; and the seed of 
the Word of God has sprung up in the conversion of many to the true faith of Christ, 

* Timpson's Church History. 



188 PERIOD VIII... .1555.. ..1833. 

among whom are several Jews. Mr. Wolff, a converted Jew, has been zealously- 
laboring as a missionary to his brethren in Palestine, and at Jerusalem. 

Among all that profess the name of Christ in the east, none appear more interest- 
ing than the Christians of St. Thomas, on the Malabar coast. They include about 
forty-five congregations, and about eighty thousand persons ; whom Dr. Buchanan, 
having visited in 1806, represents as far superior to their pagan neighbors, yet de- 
plorably destitute of the Scriptures, few having ever seen any part of them. For 
their use, the New Testament has been translated into their language, and printed 
by the Bible Society ; and their liturgy has been printed by the Church Missionary 
Society. 

III. PROTESTANTS. 

19. Although the Protestants agreed in separating from the faith 
and fellowship of Rome, they could not agree to form one grand com- 
munion among themselves. They may be considered, however, under 
two divisions — the Lutheran Church forming the one division — and the 
Reformed Churches the other. 

I. LUTHERAN CHURCH. 

20. The Lutherans, who are the immediate followers of Luther, 
are to be found chiefly in Denmark, Norway, and Sweden, in a great 
part of Germany, particularly in the north, and in Saxony and Prussia, 
where Lutheranism is the established religion. Churches of this 
denomination also exist in Holland, France, Russia, North America, and 
in the Danish West India Islands. 

The number who profess the Lutheran faith throughout the world, has not been 
accurately ascertained. They are probably between fifteen and twenty million. 

21. The Lutherans date the rise of their Church from the ex- 
communication of Luther by the pope, (Period VII. Sec. 15,) but do not 
view it as completely established until the pacification at Passau, in 1552. 
(Sec. 61.) The Augsburg confession, consisting of twenty-one articles, is 
the acknowledged standard of faith in the Lutheran Church. 

The capital doctrines of this confession are, the sufficiency of the Holy Scriptures 
as a rule of faith and manners ; justification by faith in the Son of God ; and the 
freedom and necessity of divine grace. In these points they agree with Calvinists 
generally ; but they differ from them in respect to the bread and wine in the Lord's 
Supper, with which they suppose the body and blood of Christ are united, which union 
they call consubstantiation. They differ also in respect to the doctrine of election, 
holding only to a conditional election. In relation to this last doctrine, modern Lu- 
therans appear to have departed from the faith of their leader. 

In their worship, they still retain some of the forms of the Roman Catholics ; — 
exorcism in baptism ; the use of the wafer instead of bread, in the Lord's Supper ; 
images, incense, and lighted tapers in their churches ; a crucifix on the altar ; besides 
which, they observe several of the festivals of the Romish Church, and days of saints 
and martyrs. 

In respect to Church government, in every country where Lutheranism is the estab- 
lished religion, the supreme head of the state is, at the same time, the supreme visible 
ruler of the Church. The councils appointed by the sovereign to watch over the 
interests of the Church, are called Consistories. The Lutherans have bishops ; but 
they enjoy not much pre-eminence over their brethren, except in Denmark, Sweden, 
and Norway, where they are episcopal. In Denmark and Sweden they are called 
bishops ; in Germany, superintendents, inspectors, or seniors ; in the United States, 
seniors or presidents. In this latter country, the Lutherans are under the direction 
of a synod, or ministerium. 

22. This division of the church has suffered no persecution since 



THE PURITANS. 189 

the peace of religion in 1555, except in a war with the house of Austria in 
161S. (Sec. 8.) But her internal commotions, growing out of controversies 
in relation to various points of faith and practice, have often been violent. 

One of the controversies which greatly distracted the Lutheran Church, and which 
was highly detrimental to the interests of religion, respected the doctrine of consub- 
stantiatioii, which a respectable portion of the Lutherans were inclined to reject. To 
these was given the name of Cryj?to-Calvinists, or secret Calvinists. 

To put an end to the controversy, and, if practicable, to heal divisions, which were 
likely to issue in a lasting separation of the Churches, a standard of doctrine was 
adopted by the civil and ecclesiastical authorities at Torgaic, in 1576, to which was 
given the name of the Form of Concord. 

Instead, however, of restoring peace and concord, it became a source of new con- 
tention, and furnished matter for the most violent dissensions. Some of the Churches 
refused to adopt it ; especially such as were disposed to live on amicable terms with 
the followers of Calvin and Zuinglius. In consequence of these, and other conten- 
tions of a similar character, a general inattention to vital piety prevailed; discipline 
was much neglected ; and before the close of the sixteenth century, a great degene- 
racy was visible in all the Lutheran Churches. 

23. The above controversies, which for years agitated the Luthe- 
ran Church, and the low state of religion, which succeeded as the 
natural consequence, were deeply wounding to many, particularly 
within the limits of Germany. Desirous of a happier state of things, 
these united about the middle of the seventeenth century, under Spener, 
as their leader, for the revival of experimental religion. From their 
aim at a superior piety, the name of Pietists was given to them. Al- 
though greatly opposed by their brethren generally, and even called to 
suffer persecution, they appear to have been sincerely attached to the 
pure religion of the Gospel, and would have produced a happy reform 
throughout the Lutheran Church, had not their principles and views 
been too violently opposed. 

Spener, who was the founder of the Pietists, was a divine of Frankfort on the 
Maine. About the year 1680, he published a book called Pious Desires, in which he 
exhibited the disorders of the Church, and the necessity and means of a reformation. 
The views of Spener were adopted by many, and a revival of experimental religion 
throughout Germany succeeded. Great opposition, however, was excited to these 
reformers, and the power of civil authority was exerted to put them to silence. 

24. Notwithstanding the opposition made to them, the Pietists 
continued for several years to increase in numbers and influence, and 
were doubtless the means of no small reformation in the Lutheran 
Church ; but, at a subsequent period, they; appear to have degenerated, 
and to have been succeeded by a set of enthusiasts, who, by their wild- 
ness and fanaticism, greatly injured the cause of evangelical religion. 

" The commencement of Pietism," says Dr. Mosheim, " was indeed laudable and 
decent. It was set on foot by the pious and learned Spener, who, by the private 
societies he formed at Frankfort, with a design to promote vital religion, roused the 
lukewarm from their indifference, and excited a spirit of vigor and resolution in those 
who had been satisfied to lament in silence the progress of impiety." 

'•The remedies," continues the same writer, "proposed by Spener to heal the 
disorders of the Church, fell into unskilful hands, were administered without sagacity, 
or prudence, and thus in many cases proved to be worse than the disease itself." 

The followers of Spener, in subsequent years, became fanatics. A blind and in- 
temperate zeal appears to have possessed them, the effects of which were impetuous 
and violent. Learning was decried; and all inquiries into the nature and foundation 
of religion condemned. 



190 PERIOD VIII... .1555.... 1833. 

25. In order to give a check to the evils resulting from this 
fanaticism, unfortunately a method was adopted by the learned and 
refined, not less injurious to the cause of piety, than that extravagance 
and superstition, which it was desirable to counteract. This consisted 
in the application of human philosophy to the interpretation of the Scrip- 
tures ; in consequence of which, in many parts of Germany, professors 
of religion have gone into the opposite extreme — the Gospel system has 
been divested of every peculiarity — a liberal and rational Christianity as 
it is called, prevails, which has nearly destroyed those Churches, in which 
Were maintained the evangelical doctrines of the Reformation. 

To the introduction of this liberal system, many men of distinguished genius have 
contributed. Some have been exceedingly bold, and by their writings have done 
much to expunge every peculiarity in the Gospel system, and to clothe Christianity 
in a philosophical garb. 

Among the champions of liberality, Semler is conspicuous. Throwing aside the 
inspiration of the Scriptures, he denied the possibility of miracles .; ridiculed the act 
of the creation as a philosophical fable, and the account of Christ as a new mytholo- 
gy ; pretending that what is said of them was uttered in condescension to the igno- 
rance and weakness of the Jews. The writings of the apostles, he considered as 
little better than nonsense. 

The followers of Semler have been numerous, and his system, to the great injury 
of vital piety and scriptural opinion, has been spread with untiring zeal, throughout 
Germany. 

26* It is pleasant to reflect, however, that notwithstanding the 
defection of so respectable a portion of the Lutheran Church, from the 
orthodox faith, there yet remain many pastors and Churches in Germany, 
Denmark, Sweden, and Norway, who maintain their integrity; and 
among whom, laudable and successful exertions are making at the present 
time, to spread the Gospel, and inculcate the Scriptures. 

We will here introduce a brief account of the New Jerusalem Church, the 
members of which are sometimes called Swederiborgians, from Eiolnuel Swedenborg. 




This extraordinary man was born at Stockholm, in Sweden, in the year 1688. His 
father, Jasper Swedberg, was a Lutheran bishop, and consequently he was educa- 
ted in the doctrines of the Lutheran Church. He became eminent among his con- 
temporaries for his attainments in learning, being well acquainted with several of the 
learned languages both ancient and modern, and also well versed in the various 
branches of natural science, philosophy, and theology. In the year 1716, he was 
appointed, by Charles XII., assessor in the mining college ; and he punctually per- 
formed the duties of his station, till he resigned the office, in 1747, in order to devote 
himself exclusively to another vocation. 

According to his own testimony, the Lord Jesus Christ manifested himself person- 
ally to him, wbile he was residing in London, in the year 1743, and commissioned 



THE PURITANS. 191 

him to deliver to the world a new dispensation of divine truth, or a system of doctrines 
for a new Church,, signified by the New Jerusalem in the Revelation. The sight of 
his spirit, he says, was then opened, so that he was enabled to see distinctly the 
things in the spiritual world, which he also described particularly in his treatise con- 
cerning Heaven and Hell. He solemnly declares that he enjoyed open communica- 
tion with the spiritual world about twenty-seven years, and conversed frequently and 
familiarly with angels and spirits ; but still that he did not receive any thing pertain- 
ing to the doctrines which he delivered for the New Church, from any angel, but from 
the Lord alone, while he read the Word. He was assiduously employed in preparing 
and publishing his various theological works, till he was interrupted by death, in the 
year 1772. 

Swedenborg professed to derive the doctrines, which he delivered, from the Sacred 
Scriptures, and he called them the Heavenly Doctrines of the New Jerusalem ; for, 
according to his interpretation, the holy city, New Jerusalem, which is described in 
Revelation, and elsewhere in the Sacred Scripture, signifies a New Church, which 
is now being established on earth, particularly as to its doctrines. 

The following is a brief sketch of these doctrines : 

1. That the Sacred Scripture contains three distinct senses, called celestial, 
spiritual, and natural ; and that in each sense it is divine truth, accommodated re- 
spectively to the angels of the three heavens, and also to men on earth. — 2. That 
there is a correspondence or analogy between all things in heaven and all things in 
man ; and that this science of correspondences is a key to the spiritual or internal 
sense of the Sacred Scripture, the whole of which is written by correspondences ; 
that is, by such things in the natural world as correspond to, and signify things in 
the spiritual world. — 3. That there is a dime Trinity, the Father, Son, and Holy Spirit ; 
or, in other words, the Divine Itself, from which [are all things,] the Divine Human, 
and the Divine Proceeding or Operation ; that this trinity, however, does not consist of 
three distinct persons, but is united, as the soul, body, and operation in man, in the one 
person of the Lord Jesus Christ, who therefore is the God of heaven, and alone to be 
worshipped ; being Creator from eternity, Redeemer in time, and Regenerator to eter- 
nity. — 4. That redemption consists not in the vicarious sacrifice of the Redeemer, 
and an atonement to appease the divine wrath ; but in a real subjugation of the 
powers of darkness ; in a restoration of order in the spiritual world ; in checking the 
overgrown influences of wicked spirits on the souls of men, and opening a nearer 
and clearer communication with the heavenly and angelic powers ; in making regen- 
eration, and consequently salvation, possible "for all, who believe in the incarnate God 
and keep his commandments. — 5. That there is a universal influx from God into the 
souls of men. The soul, upon receiving this influx from God, transmits it through 
the perceptive faculties of the mind to the body. The Lord, with all his divine wis- 
dom and divine love, consequently, with all the essence of faith and charity, flows into 
every man, but is received by each one according to his state and form. Hence it 
is, that good influxes from God are changed, by the evil nature of the recipients, into 
their opposites ; good into evil, and truth into falsity. — 6. That we are placed in 
this world, subject to the influences of two opposite principles, viz. good from the 
Lord and his holy angels, and evil from hell or evil spirits. While we live in this 
world, we are, as to our spirits, in the spiritual world, where we are kept in a kind 
of spiritual equilibrium, by the continual action of those contrary powers ; in conse- 
quence of which, we are at perfect liberty to turn to either as we please ; that without 
this free agency in spiritual things, regeneration cannot be effected. If we submit to 
God, we receive real life from him ; if not, we receive that life from hell which is 
called in Scripture spiritual death. — 7. That heaven and hell are not arbitrary appoint- 
ments of God ; for heaven is a state arising from the good affections of the heart, 
and a correspondence of the words and actions, from sincere love to God and 
man ; and hell is the necessary consequence of an evil and thoughtless life, enslaved 
by the vile affections of self-love, and the love of the world, without being brought 
under the regulations of heavenly love, by a right submission of the will, the under- 
standing, and actions, to the truth and spirit of heaven. — 8. That there is an interme- 
diate state for departed souls, which is called the world of spirits ; and that very few 
pass directly to either heaven or hell. This is a state of purification to the good ; but 
to the bad, it is a state of separation of all the extraneous good from the radical 



192 PERIOD VIII... .1555. ...1833. 

evil, which constitutes the essence of their natures. — 9. That throughout heaven, such 
as are of like dispositions and qualities, are consociated into particular societies, 
and such as differ in these respects are separated, so that every society in heaven 
consists of similar members. — 10. That man, immediately on his decease, rises again 
in a spiritual body, which was inclosed in his material body ; and that in this spi- 
ritual body he lives as a man to eternity, either in heaven or in hell, according to the 
quality of his past life. — 11. That those passages in the Sacred Scripture, generally 
supposed to signify the destruction of the world by fire, &c, commonly called the Last 
Judgment, are to be understood according to the above-mentioned science of corres- 
pondences, which teaches, that by the end of the world, (or consummation of the age,) 
is signified, not the destruction of the material world, but the end, or consummation, 
of the present Christian Church, both with the Roman Catholics and also with the 
Protestants of every denomination ; that this consummation, which consists in the 
total falsification of the divine truth and adulteration of the divine good of the Word, 
has actually taken place, and, together with the establishment of a New Church in- 
stead of the former, is described in the Revelation ; in the internal sense of which the 
New Church is meant, as to its internals, by the new earth, as also by the New Jerusa- 
lem descending from God out of heaven. 

It is a leading doctrine of Swedenborg, in his explanation of the Sacred Scrip- 
ture, that one of the principal uses for which the Word was given, is, that it might 
be a medium of communication between the Lord and man, and that earth might be 
thereby conjoined with heaven, or human minds with angelic minds ; which is effect- 
ed by the correspondences of natural things with spiritual, according to which the 
Word is written ; and that in order to be divine, it could not have been written otherwise : 
that hence, in many parts of the letter, the Word is clothed with the appearances of 
truth, accommodated to the apprehensions of the simple and unlearned ; as, when evil 
passions are attributed to the Lord, and where it is said that He withholds his mercy 
from man, forsakes him, casts into hell, does evil, &c. : whereas such things do not 
at all belong to the Lord ; but they are said, just as we speak of the sun's 
rising and setting and other natural phenomena, according to the appearance 
of things, or as they appear to the outward senses. To the taking up of such appear- 
ances of truth from the letter of Scripture, and making this or that point of faith de- 
lived thence, the essential of the Church, instead -of explaining them by doctrines 
drawn from the genuine truths, which in other parts of the Word are left naked, Swe- 
denborg ascribes the various dissensions and heresies that have arisen in the Church. 
These, he says, could not be prevented consistently with the preservation of man's free 
agency, with respect to the exercise both of his will and of his understanding. But 
yet, he observes, every one, in whatever heresy he may be, with respect to the under- 
standing, may still be reformed and saved, provided he shuns evils as sins, and does not 
confirm heretical falses in himself ; for by shunning evils as sins, the will is reformed, 
and by the will the understanding, which then first emerges out of darkness into light ; 
that the Word, in its lowest sense, is thus made the medium of salvation to those who 
are obedient to its precepts ; while this sense serves to guard its internal sanctities 
from being violated by the wicked and profane, and is represented by the cherubim 
placed at the gates of Eden, and the flaming sword turning every way to guard the 
tree of life. 

His doctrine respecting differences of opinion in the Church, is summed up in these 
words. " There are three essentials of the Church : an acknowledgment of the divinity 
of the Lord ; an acknowledgment of the holiness of the Word 5 and a life which is chari- 
ty. The real faith of every man is according to his life, i. e. according to his charity. 
From the Word he has the knowledge of what his life ought to be, and from the Lord he 
has reformation and salvation. If these three had been held as the essentials of the 
Church, intellectual dissensions would not have divided it, but would only have 
varied it, as the light varies colors in beautiful objects, and as various jewels consti- 
tute the beauty of a kingly crown.'' 

II. REFORMED CHURCHES. 

27. The term " reformed," was a title originally assumed by those Hel- 
vetic, or Swiss Churches, which adhered to the tenets of Zuinglius, in 



THE PURITANS. 193 

relation to the sacrament. In later times, it has been used in a more liberal 
sense. As a matter of convenience, it will, in this work, be employed to 
denote all those sects, which dissent from the authority of the pope, and 
the tenets of the Lutheran Church. 

28. Under this title, we shall give a succinct history of the Calvinists, 
since the Peace of Religion, in 1555 — the Church of England — the Pres- 
byterian Church of Scotland — the Moravians — the Congregationalist of 
Neiv England — the Presbyterian Church in the United States — the Epis- 
copal Church in the United States — the Baptists — Methodists — Quakers — 
Unitarians — and Universalis^. 

I. CALVINISTS. 

29. The Calvinists are those professing Christians, who adopt, without 
a strict uniformity, however, the doctrine and discipline of the Scriptures, 
as explained by Calvin. 

The doctrines which chiefly distinguish the Calvinists from other sects, are the fol- 
lowing, which are, by way of distinction, sometimes called " the five points ;" viz. 
predestination, particular redemption, total depravity, effectual calling, and saints' per- 
severance. 

The discipline, or form of Church government, which Calvin laid down, but in which 
he has not been followed by many who are called Calvinistic, is known by the name 
of Presbyterian, a term derived from a Greek word, which signifies senior or elder ; in- 
timating that the government of the Church in the New Testament, was by presby- 
teries ; that is. by an association of ministers and ruling elders, all possessed of equal 
authority, without any superiority among them, by virtue of office or order. 

The Presbyterian Churches have select standing bodies, called sessions, which con- 
sist of the minister and ruling elders of a particular Church ; next presbyteries, com- 
posed of the ministers and ruling elders of a particular region of country : then synods, 
composed of presbyteries ; and lastly a general assembly, composed of synods, which 
is a kind of congress, in which is represented the whole body of the Church, and to 
which an appeal lies from the particular synods, as it does in all cases, from an infe- 
rior to the next higher tribunal. 

Such is the form of Church government, which has grown out of that which was laid 
down by Calvin at Geneva. 

30. During the life of Zuinglius, the Swiss churches adopted the senti- 
ments of that distinguished reformer ; but after his death, a considerable por- 
tion of them became Calvinistic, although they did not readily accede to all 
the views of Calvin, especially to his forms of Church government. Cal- 
vinism, however, at length gained a triumph here, and also among the 
reformed Churches in France, Holland, England, Scotland, and Wales, 
over the descendants of the Waldenses in the valleys of Piedmont, and 
over many Lutheran Churches in Germany, Poland, Prussia, and other 
countries on the continent. 

According to Zuinglius, the government of the Churches is vested in the civil ma- 
gistrate ; Calvin directed them to be governed by presbyteries and synods. Zuinglius 
regarded the bread and wine in the sacrament only as symbolical of the body and blood 
of Christ : Calvin acknowledged a real though a spiritual presence of Christ in the 
ordinance. Zuinglius admitted all to this ordinance ; Calvin only such as gave chari- 
table evidence of piety. Zuinglius rejected the doctrine of divine decrees ; Calvin 
firmly maintained the doctrine. Zuinglius placed the power of excommunication in 
the hands of the civil magistrate ; Calvin confined it to the ministers and Churches. 

31. Although a considerable portion of the Churches, in the countries 
above mentioned, adopted the principles of Calvin, as they were embodi- 
ed in a catechism, known by the name of the " Catechism of Heidelberg,'''' 
25 17 



194 PERIOD VIII.. ..1555.. ..1833. 

yet, as already intimated, there has never been a perfect uniformity of 
doctrine or government among them. The Protestant Churches of Hol- 
land, Poland, and Hungary rejected the doctrine of predestination; the 
Church of England retained the episcopal form of government; the 
Bohemians and Moravians received the creed of Calvin, but continued their 
ancient episcopal form of government ; the Churches of France and Scot- 
land adopted the views of Calvin, in matters of both faith and discipline ; 
the latter adding, however, to the consistory of Geneva, a general assembly. 

32. The difference, which existed between the Lutheran and Calvi- 
nistic churches, in relation to some important points of doctrine and dis- 
cipline, led, as might be expected, to numerous violent contentions, in 
which however, it is stated, the latter were generally triumphant, and 
succeeded, in respect to many particular Lutheran Churches, to draw them 
to their communion. 

The principal difference between the Lutherans and the Calvinists, according to Dr. 
Mosheim, relates to the three following topics ; — 1. The sacrament of the Lord's Sup- 
per ; the former affirming a material presence of the body and blood of Christ with the 
bread and wine ; the latter, a spiritual presence. 2. The decrees of God ; the former 
maintaining that these decrees are founded upon a previous divine knowledge of men's 
characters ; the latter, that they axe free and unconditional, and founded on the will of 
God. 3. Catholic rites and ceremonies ; the former retaining many of them in their 
worship — as, the use of images — wafers in the sacrament — exorcism or ejection of the 
devil in baptism, and similar ceremonies ; the latter, rejecting these and all similar 
superstitious practices, and observing in their worship the ancient simplicity of apos- 
tolic times. 

33. Among the reformed Churches themselves, during the sixteenth 
century, we find no account of divisions or disputes, which deserve par- 
ticular notice. In this respect, they were much more highly favored than 
the Lutherans, among whom theological disputes, as has been remarked, 
led to the most, unhappy dissensions. „ 

It must not be understood, however, that the reformed Churches were wholly exempted 
from contentions. Calvin has himself transmitted an account of a "most pernicious 
sect," which made their appearance in Flanders, under the name of libertines, and spi- 
ritual brethren and sisters ; and thence spread abroad into several countries. The senti- 
ments advanced by this fraternity, were of the most unscriptural character, and for 
a time produced no small trouble in some of the Churches. They maintained, among 
other points, that God is the " sole operating cause in the mind of man, and the im- 
mediate author of all human actions ; that consequently the distinctions of good and 
evil are false ; that men cannot commit sin — and after the death of the body, men 
will be united to the Deity himself." 

34. If, however, the Calvinists were comparatively at peace among 
themselves, they were called to experience the most severe trials, from 
the persecuting spirit of the Church of Rome, an account of which has 
already been given. (Sec. 8.) 

35. The opening of the seventeenth century was distinguished by the 
rise of the " Arminian schism" so called from James Arminius, a profes- 
sor of divinity at Leyden, who, from being a Calvinist, and preaching 
the doctrines of Calvin, at length rejected the system, so far as it related 
to predestination and grace. 

The following are the distinguishing tenets, as taught by Arminius, and held by his 
followers : 

1. That God from eternity determined to bestow salvation on those, who he foresaw 



THE PURITANS. 195 

would persevere to the end, and to inflict everlasting punishment on those who should 
continue in their unbelief and resist divine succors ; so that election and reprobation 
are conditional. 

2. That Jesus Christ, by his sufferings and death, made an atonement for the sins 
of all mankind, and of every individual in particular ; that, however, none but those 
who believe in him can be partakers of his benefits. 

3. That mankind are not totally depraved, and that depravity does not come upon 
them by virtue of Adam's being their federal head. 

4. That the grace of God which converts, men, is not irresistible. 

5. That those who are united to Christ by faith, may fall from a state of grace and 
finally perish. 

36. The sentiments of Arminius were adopted by some distinguished 
for their learning and influence, before his death, which happened in 
1609 ; although they were powerfully met by several eminent Calvinists, 
and particularly by Gomar, the colleague of Arminius in the divinity 
professorship at Leyden. 

37. On the death of Arminius, his sentiments apjpear to have been ex- 
tensively adopted ; this led to a controversy between the friends and op- 
posers of the scheme, which was conducted with so much acrimony, and 
occasioned so many tumults, that, at length, the civil authorities interpos- 
ed, and by the states general, a general synod was convened at Dort, in 
1618, to consider and decide on the whole controversy. 

33. This synod consisted of the most distinguished Dutch divines, 
and learned deputies from England, Scotland, Switzerland, Bremen, Hesse, 
and the Palatinate. On the opening of the session, the Arminians claim- 
ed the privilege of first refuting the Calvinistic doctrine of reprobation. 
To this, however, the Calvinists objected, that they ought to prove them- 
selves right, before they had any just ground, on which to proceed to 
prove others wrong. Refusing to adopt this course, the Arminians were 
expelled the synod, and their sentiments were examined a^d condemned 
in their absence. 

39. In consequence of the decision of the synod of Dort, the Armi- 
nians were shamefully persecuted. They were expelled from all posts of 
honor and profit ; their ministers were silenced, and their congrega- 
tions suppressed. The above decision, however, was far from being 
popular, and by many the persecution which ensued was deservedly 
condemned. At a subsequent period, they were treated with more 
lenity, and from that time to the present, many on the continent, in Eng- 
land, and America, have been found, who have embraced the Arminian 
faith, in all its latitude. 

In no country were the Arminians treated with more severity than in Holland. 
Through the instrumentality of Maurice, at that time the reigning prince, Barneveldt, 
their most distinguished civilian, was beheaded. Grotius was condemned to perpetu- 
al imprisonment, and escaped his doom only by flight. Many of the refugees fled to 
Antwerp ; others to France. 

After the death of Maurice in 1625, the Arminians were recalled by his successor, and 
permitted to live in the peaceful enjoyment of their opinions. They erected churches ; 
and at length, increased so as to number in the united provinces thirty-four congrega- 
tions, and eighty-four pastors. At Amsterdam they established a college, in which 
flourished in succession many distinguished professors. 

40. In subsequent periods, Arminians have been found in all Protes- 
tant countries on the globe. Through the influence of archbishop Laud, 



196 



PERIOD VIII.. ..1555. ...1833. 



their sentiments at one time spread over England, and were embraced 
by some of the most distinguished prelates. The Wesleyan Methodists, 
both in England and America, are considered Arminian. Among the 
Congregational and Episcopal ministers in New England, several have 
in former times received the Arminian system ; and some adopt it at 
the present time. 

II. CHURCH OF ENGLAND. 

41. The history of the reformation in England, from its commencement, 
about the year 1534, to the death of Henry VIII. , 1547, has already passed 
in review. (Period VII. Sec. 46, 47.) He was succeeded by his son, 
Edward VI. ; a prince, who, although but a few months more than nine 
years of age, was distinguished for his wisdom and virtue ; and for de- 
voting himself with great zeal to the advancement of the reformation. 

The accession of a prince so pious as Edward VI. was occasion of great joy to the 
friends, and of sad disappointment to the enemies, of the reformation, both in Eng- 
land and on the continent. Edward was a decided Protestant, divested in a remark- 
able degree, for the times, of bigotry and superstition ; and with becoming zeal set 
himself to promote the interests of true religion. 

42. Soon after his accession, the rigors of Henry's reign began to 
be relaxed. The severe laws, which were in existence against the 
Protestants, were repealed. The prison doors were opened, and many, 
who had been forced to quit the kingdom, returned home. Among the 
latter, were the celebrated John Hooper, and John Rogers. 

Towards the conclusion of Henry's reign, parliament had passed an act, commonly 
known by the name of the bloody statute, consisting of six articles, designed to favor 
the cause of popery. By these articles, it was enacted, that in the sacrament, the 
bread and wine are changed into the body and blood of ^hrist — that communion in 
both kinds is not essential to the common people — and that priests may not marry ; 
with other specifications of a similar character. 

In consequent of these articles, many for conscience's sake, were compelled to 
resign their stations, and retire to other countries. Others, who remained, were 
imprisoned, to the number of five hundred. Even Cranmer came near falling a sa- 
crifice ; the king suffering him to be tried for his life. 

This persecution was still going on, at the accession of Edward ; but now it was 
terminated by the government, with the consent of this pious prince, and the statute 
itself repealed. 

43. The principal promoters of the reformation, at this time, were the 
king ; the duke of Somerset, the king's uncle, who was chosen protector ; 




Dr. Cranmer, archbishop of Canterbury; Dr. Holgate, archbishop 
of York ; Sir William Paget, secretary of state ; Lord Viscount Lisle, 



THE PURITANS. 197 

lord admiral ; Dr. Holbeach, bishop of Lincoln ; Dr. Goodrich, bishop of 
Ely ; Dr. Latimer, bishop of Worcester ; and Dr. Ridley, elect bishop 
of Rochester. Against these were arrayed, on the side of popery, the 
princess Mary ; the lord chancellor ; Dr. Tonstal, bishop of Durham ; 
Dr. Gardiner, bishop of Winchester ; and Dr. Bonner, bishop of Lon- 
don. 

These were the leaders of the two parties ; and between them no little contention 
existed ; the advocates of the reformation being desirous of proceeding in the work 
of reform : while the friends of the papacy insisted, that religion should continue in 
the state in which Henry left it, till prince Edward should come of age. As the for- 
mer, however, were the stronger party, it was determined to proceed. 

44. The solemnity of the king's coronation being over, several dis- 
tinguished divines were appointed to visit the churches in the kingdom, 
and to supply them with the means of instruction. A book of homilies 
was composed, and a copy directed to be left with every parish priest, to 
supply the defect of preaching, which few of the clergy were, at that 
time, capable of performing. 

A homily is a sermon, or discourse, on some point of religioD, written in a manner 
so plain, as to be easily understood by the common people. This book of homilies 
was the work of Cranmer, and was of great service to the cause of religion, and the 
reformation ; the parochial clergy being generally so ignorant, as to be unable to 
compose a sermon. 

45. At the same time, the divines were directed to deliver to the 
several bishops in the kingdom, thirty-six "injunctions," which the 
bishops were to proclaim four times a year, and see executed. These re- 
lated to the disuse of images, pilgrimages, processions, tapers, and the 
like. Most of the bishops complied with these injunctions ; but Bonner 
and Gardiner refusing, were, for a time, imprisoned. 

46. The next measure adopted ' in favor of the reformation, was the 
revision of the liturgy, or order of public worship, which, being accom- 
plished, was established by an act of parliament. 

The liturgy, or Church service book of England, was first composed in 1547. In 
the second year of king Edward, it was established as the book of ceremonies to be 
observed in divine worship. In the fifth year of this prince's reign it was again 
revised, and several alterations were made in it. These alterations consisted princi- 
pally in rejecting the use of oil in confirmation ; prayers for the dead ; and tran- 
substantiation. In the succeeding reign of Mary, it may here be added, the liturgy 
was abolished ; but on the accession of Elizabeth it was re-established, with some 
alterations ; since which, it has remained much the same to the present day. 

47. The liturgy, which was thus established, was far from giving sa- 
tisfaction to all, but especially to the common people, who were generally 
advocates of popery. Several insurrections, in different parts of the 
kingdom, broke out, which were suppressed only by the strong arm of 
power, and the execution of several of the promoters of them. 

The most formidable of these insurrections, were those of Devonshire and Norfolk. 
In the former place, insurgents collected to the number of ten thousand, and demand- 
ed of the king to restore the ancient worship. In Norfolk, they amounted to twenty 
thousand. The latter were headed by one Ket, a tanner, who assumed to himself 
the power of judicature, under an old oak tree, thence called the oak of the reformation. 
The insurgents were dispersed in each of these places with difficulty — several of their 
leaders were executed; among whom was Ket, who was hung in chains. 

48. About this time, also, articles of religion, to the number of 

17* 



198 



PERIOD VIII.. ..1555.. ..1833. 



forty-two, were drawn up by the bishops and clergy, to which subscription 
was required, by all who held ecclesiastical offices. These articles were 
the basis of the celebrated thirty -nine articles of the Church of England, 
which form, at present, the code of faith and discipline in that Church. 

49. To many of the reformers, it appeared desirable to complete the 
reformation, by abolishing every peculiarity connected with the Romish 
worship ; but, from motives of prudence, it was judged otherwise by the 
prime conductors, and a few things, such as. the cap, surplice, and other 
parts of the clerical garments of the Romish priests, were retained. 

50. This dress, however, was quite offensive to some ; but, perhaps, 
to no one more than to John Hooper ; who, because he would not wear 
it, refused the bishopric of Gloucester. Edward himself was willing that 
he should dispense with it ; but Cranmer and Ridley, being of a different 
opinion, committed Hooper to prison. 

This was an act of arbitrary power rarely exceeded ; and in the exercise of this 
power, Cranmer and Ridley cannot be justified. If Hooper had a wish to decline the 
offered preferment, there was no excuse for his imprisonment. In this controversy, 
most of the reforming clergy were on the side of Hooper ; and although they had 
submitted till now to the wearing of the garments prescribed, at this time they laid 
them aside. Hence, they were called nonconformists. Among these were Latimer, 
Coverdale, John Rogers, and many others. 

51. Another stain attaches to Cranmer, and other reformers, at 
whose instance, the Anabaptists were persecuted,, and some of whom 
were put to death. Among the latter was a woman, by the name of 
Joan Bocher, or Joan of Kent. These Anabaptists had come from Ger- 
many, several years before, during the wars in that country, and were 
now propagating their sentiments, with some success, in England. 
(Period VII. Sec. 45.) 

The strong measures adopted by the reformers, greatly alarmed the Anabaptists, 
and many of them ostensibly abjured their faith. But Joan of Kent, proving obsti- 
nate, was declared a heretic, and delivered over to the civil power to be burnt. To the 
king, this measure appeared unwarrantable, and seemed to partake too much of that 
spirit which they censured in the papists. Cranmer thought it right, however, to 
burn for heretical opinions ; and, at length, persuaded the king to sign the warrant. 




Edward signing the warrant for Joan Bocher's execution. 

As he yielded to the archbishop's importunity, he told him, with tears in his eyes, 
" that if he did wrong, since he did it in submission to his authority, he (Cranmer) 



THE PURITANS. 199 

should answer for it to God." This speech is said to have struck the archbishop with 
horror ; yet he suffered the sentence to be executed. 

52. Edward died in the year 1553, to the great grief of his subjects, 
especially of the reformers. Considerable advances had been made, 
during his short reign, in the work of reformation ; and had he lived a 
few years longer, the glorious work might have been accomplished. 
But a wise Providence ordered otherwise, and caused the brightening 
prospects of the Church to be again overcast with gloom. 

It naturally belongs to this place to remark, that while much attached to the re- 
formers, which was " pure and lovely," they all along conducted the reformation in 
a manner inconsistent with the principles on which it was founded. In departing 
from Rome, they claimed the right of private judgment, and the sufficiency of the 
Scriptures as a rule of faith. 

Yet, when they obtained the ascendancy, they granted little liberty to others. 
They ^vere too much disposed to justify in their practice, what they had loudly and 
severely condemned in the friends of the papacy. Still, they were good, noble men. 
The previous darkness of the ecclesiastical Trorld had been great. The light was 
now dawning; but, as yet, spiritual objects were seen indistinctly. Prejudices 
could not in a moment be removed ; nor could it, perhaps, be expected that the re- 
formers should advance much faster than did public opinion. 

53. Edward, at his death, bequeathed the crown to lady Jane Grey, 
a Protestant, niece of Henry VIII., who, accordingly, was proclaimed 
queen. But his sister, the princess Mary, a bigoted papist, claiming the 
throne as her right, succeeded in taking possession of it, in August, 
1553, to the great grief of the friends of the reformation. 

This was truly a mysterious providence ; and caused a wide spread despondency 
among the friends of truth. The mind of Mary was superstitious and melancholy. 
She had ever hated the reformation, and was resolved, from the first, to bring back 
the nation to the bosom of the Church of Rome. 

54. The apprehensions of the Protestants were soon realized, for no 
sooner was Mary seated on the throne, than she began to exhibit her 
predilection for the papal cause. Bonner and Gardiner she released 
from prison, and soon after prohibited all preaching, without her special 
license. 

55. Many of the reformed clergy, however, continued in their calling, 
and were determined to do so, at the hazard of any consequences. The 
royal mandate, however, soon went forth, for the imprisonment of all 
such. Hooper, Coverdale, Taylor, Cranmer, Latimer, and many others, 
were arrested. Hooper was sent to the fleet ; Cranmer and Latimer 
were committed to the tower. Not less than one thousand escaped im- 
prisonment by leaving the kingdom. 

56. Parliament assembled in October, shortly after which a bill was 
passed, repealing king Edward's laws touching religion, and restoring 
that form of divine service, which was in use during the last year of 
Henry. Thus the vantage-ground gained by the reformers was lost, 
and Rome was once more ascendant. 

57. With the view of strengthening herself in the kingdom, and to 
give an increase of power to the papal cause, Mary now united herself 
in marriage with Philip, of Spain, grandson of Charles V., and through 
jealousy, sent Elizabeth, her sister, afterwards queen, to prison, and caused 
Lady Jane Grey, with her husband, Lord Guilford, to be beheaded. 



200 PERIOD VIII... .1555.. ..1833. 

Edward had settled trie crown on lady Jane, through the influence of the duke of 
Northumberland ; who, in anticipation of" her elevation to the throne, married her to 
his son, lord Guilford. 

On the death of Edward, she was proclaimed queen by Northumberland and his 
party ; but her rival, Mary, proving more powerful, seized the kingdom for herself. 
Cruelty was a conspicuous trait in the character of Mary ; and bitter were the marks 
of it, which Lady Jane and her friends experienced. She saw her father-in-law and 
his family, her own father and his numerous adherents, brought to the tower, and, at 
length, expire under the hand of the executioner ; and she herself, together with 
her husband, completed the bloody tragedy. She suffered with the most Christian 
resignation, exclaiming with fervency, "Lord, into thy hands I commend my 
spirit." 

58. To give the papal cause the appearance of justice and modera- 
tion, but, in reality, to increase its triumph over the Protestants, a public 
disputation was ordered at Oxford, in the spring of 1554, between the 
leading divines, on both sides. Cranmer, Ridley, and Latimer were 
brought from prison, to manage the dispute for the reformers. They 
advocated their cause with great ability; but the decision being against 
them, they were required to adopt the popish faith; for refusing which, 
they were pronounced obstinate heretics, and excluded from the Church. 

59. In the same year, cardinal Pole arrived in England, from Rome, 
with authority from the pope to receive the submission of the king and 
queen, which they offered upon their knees. When this was done, the 
cardinal pronounced the kingdom absolved from all censures, and again 
received to the favor of his holiness, and to the bosom of the Catholic 
Church. 

Thus the Catholic religion was publicly acknowledged, as the religion of the 
land ; and the bishops were required to see that it was fully established. Such of 
the clergy as conformed, were anointed, and clothed with priestly garments. But 
more than twelve thousand refusing, were deprived of their livings, and many of 
them imprisoned. 

60. Soon after the above reconciliation between the English Church 
and the pope, an act passed the parliament, for the burning of heretics ; 
and, from this time, the work of persecution began. The queen com- 
mitted the sanguinary work to Gardiner and Bonner, by whom, in the 
space of two years, not less than four hundred, (some make the number 
double,) were publicly executed. Among the distinguished men who 
suffered, were Rogers, Saunders, Hooper, Taylor, Ridley, Latimer, and 
Cranmer. 

Mr. Rogers was burnt in Smithfield, February 4, 1555. A pardon was offered 
him at the stake, which he refused, although his wife and ten small children were 
within his view, whom he was leaving destitute in the world. "With these he was 
not permitted even to speak. 

Saunders was burnt at Coventry. When he came to the stake, he exclaimed, 
" Welcome, the cross of Christ ! Welcome, everlasting life !" Next to him, suffered 
the active and pious bishop Hooper. The fire consumed him so slowly, that his legs 
and thighs were roasted, and one of his hands dropped off, before he expired. His 
last words were, "Lord Jesus, receive my spirit." On the same day, Dr. Rowland 
Taylor was burnt at Smithfield. 

The effect of these burnings was different from what the papists had expected. 
Gardiner supposed that one or two burnings would extirpate Protestantism from 
England. But seeing himself disappointed, he committed the prosecution of the 
work to the infamous Bonner, who, Neal says, " behaved more like a cannibal, than 
a Christian." 



THE PURITANS. 201 

In October; Bidley and Latimer suffered at Oxford, at one stake. The former of 
these was one of the most able and learned of the English reformers ; the latter was 
a man of great simplicity of character, who, by his preaching, had, in no small de- 
gree, contributed to expose the superstitions of popery. He was now nearly seventy 
years old. Before these venerable men suffered, they embraced each other, and 




Burning of Ridley and Latimer. 

then kneeling, prayed. As the fire was applied to the pile, Latimer exclaimed, "Be 
of good courage, master Eidley, and play the man. "We shall this day light such a 
candle, by God's grace, in England, as, I trust, shall never be put out." 

It is worthy of record, that the same day on which these noble men suffered, the 
cruel Gardiner Avas seized with the illness of which he died. He would not sit down 
to dinner, till he had received the news from Oxford of the burning of the bishops, 
which was not till four o'clock, in the afternoon. While at dinner, he became un- 
well, and lingering till the 12th of November, died. His last words were a true, but 
melancholy comment upon his life : " I have sinned with Peter, but have not wept 
with Peter." 

Cranmer was burnt. 3Iarch 21st, 1556, in the 67th year of his age. Such a fate he 
had anticipated, and had settled, some time before his arrest, all his private affairs. 
After his arrest, great efforts were made to induce him to abjure his faith, and em- 
brace the Romish religion. In a moment of terror, in view of death, Cranmer yield- 
ed ; and set his hand to a paper, renouncing the principles of the reformation, and 
acknowledging the authority of the papal Church. . 

Notwithstanding this concession, his enemies resolved to bring him to the stake. 
Accordingly not long after he was led forth. But the worthy man had had time to 
consider upon his conduct. Sorely did he lament his apostasy, and firmly did he 
resolve to die, like a true mart3'r. 

Before the multitude, he confessed his error, and deeply repented of it. This man- 
ly conduct surprised his enemies, who immediately dragged him to the stake, to 
which he was fastened. 

The fire was soon kindled, and the venerable martyr, stretching his right hand 
into the flames, exclaimed, " this hand hath offended, this unworthy hand." His 
miseries were soon over, and his last words were, " Lord Jesus, receive my spirit." 

61. While these things were transpiring in England, the attention 
of the queen was directed to Ireland, where the Protestants had much 
increased, through the pious labors of George Brown, whom Henry VIII. 
had created archbishop of Dublin. Mary now resolved upon sanguinary 
measures against them also, and commissioned Dr. Cole, a zealous 
Catholic, to erect his tribunal in Dublin. But, by a singular providence, 
the doctor lost his commission, and the lives of the Irish were spared, 
26 



202 PERIOD VIII....15S5....1833. 

On his way from England to Ireland^ Cole halted at an inn, in the city of Chester. 
Here he was waited upon by the mayor, to whom he announced his business to 
Ireland, and taking from his baggage a leather case, exclaimed — " Here is a commis- 
sion, which shall lash the heretics of Ireland." 

The words fell upon the ear of the hostess, who was a Protestant ; and while the 
doctor waited upon the mayor down stairs, she hastily took from the case the boasted 
commission, and placed in its stead a pack of cards. 

The next morning, the doctor sailed for Ireland. On his arrival in Dublin, he 
opened his commission, in the presence of the public authorities, and to his confusion 
found only a pack of cards. Before a second commission could be obtained from 
-England, the queen was no more-. Elizabeth, the successor of Mary, was so pleased 
with the . story, that she settled upon the woman a pension of forty pounds a year, 
for fe 

62. The year 1554, is distinguished for the rise of the Puritans, at 
Frankfort, in Germany. They, at first, consisted of English Protes- 
tants, who, fleeing from England, to avoid the persecutions of Mary's 
reign, took refuge at the above place, where they availed themselves of 
the opportunity of carrying the reformation further than the British 
court had hitherto allowed. They abandoned several parts of the ser- 
vice book of king Edward, with the surplice and the responses, aiming 
at a still greater simplicity in their manner of worship. 

The term Puritan, was first applied to these exiles, by way of ridicule. In the 
steps they had taken, they met with violent opposition from many of their brethren. 
Dr. Cox, who had been tutor to king Edward, disturbed their worship, by answering 
aloud after the minister, and accused the celebrated John Knox, who was then pastor 
of these exiles, of enmity to the emperor. Knox and his friends were driven from 
the city, and the episcopal forms of worship were re-established. But, from this time, 
the Puritans increased rapidly in number, Doth in England, and on the continent. 

This was the first breach, or schism, between the English exiles, on account of the 
serviee book of king Edward ; which made way for the distinction, by which the two 
parties were afterwards known, of Puritans and Conformists. 

63. After a reign of a few months more than five years, Mary was 
summoned to her account, and was succeeded by her sister Elizabeth, 
A. D, 1558. During the reign of this princess, Protestantism was firmly 




established in her dominions, and was favored by her in other parts of 
Europe. • When her accession was known abroad, all who had fled into 
foreign countries returned. 

Elizabeth began to reign at the age of twenty-four, and governed England for the 
space vof forty-five years, with an energy, sagacity, and prudence, which have rarely 
been excelled. 

Great was the joy Which was diffused among the Protestants, on her accession. On 
her way to London, she was greeted by thousands ; and as the bishops and clergy 



THE PURITANS, 203 

advanced to tender her their congratulations, she suffered all to kiss her hand, except 
Bonner, from whom she turned in disgust. At her coronation, as she passed under a 
triumphal arch, an English Bible was let down into her hands, by a child, represent- 
ing truth. The queen received it most graciously, kissed it, and placed it in her 
bosom. 

64. Although Elizabeth was in favor of the reformation, she pro- 
ceeded with a caution in her measures, in relation to religion, which may 
be thought to have been excessive. For a time, few changes were 
effected ; the popish priests kept their livings, and continued to celebrate 
mass ; while such of the Protestants, as began to use the service hook 
of Edward, were forbidden ; and even preaching was prohibited, until 
the meeting of parliament. 

Although Elizabeth ranks among the Protestant monarchs, and did in several par- 
ticulars favor the cause of the reformation, she evidently had. no small regard for the 
Catholics ; and in respect to her own supremacy, the true spirit of popery. Towards 
the Puritans she shewed no favor. Preaching she despised, and would suffer but little 
of it during her reign. She loved pomp and splendor, rather than simplicity ; and 
regarded, with an eye of jealousy, the spirit of liberty to which the doctrines of the 
Puritans tended. Real religion, during her reign, was low ; and, at the close of it, 
things in the Church were scarcely in point of Protestantism and reformation, equal to 
what they were in the latter part of the life of king Edward. 

65. On the meeting of parliament, in Jan., 1559, a majority were 
found to be on the side of the reformation. Several acts passed in favor of 
the Protestant cause ; but the acts which deserve the most notice, on ac- 
count of their influence upon religion, were the Supremacy of the 
Sovereign, and Uniformity of Common Prayer. 

By the act of supremacy, the queen and her successors were invested with supreme 
power, in all cases temporal and ecclesiastical. It forbid all appeals to Rome ; re- 
pealed the laws relating lu the punishment of heresy; and restored the policy of the 
Church, to the state in which it stood, during the reign of king Edward. 

The act of uniformity was designed to reduce all, not to the belief of the same 
doctrines, but to the observance of the same rites and ceremonies. Hence, the queen 
was empowered to ordain and publish such rites and ceremonies, as she might think 
calculated to advance the interests of the Church, 

Elizabeth was fond of several of the ancient ceremonies ; and, moreover, it was 
her policy to retain some, from a wish to please her Catholic subjects. She was desirous 
of retaining images and crucifixes in churches, with all the old popish garments. 

This act of uniformity, which was urged in relation to things indifferent, was the 
rock, on which the peace of the Church of England was shipwrecked. The rigorous 
execution of this act, to which the Puritans could not submit, was the occasion of most 
of the mischiefs which befel the English Church, for more than eighty years. Had 
the reformers followed the apostolic precedent — " Let not him that eateth judge him 
that eateth not," the Church of England would have made a more glorious figure in 
the Protestant world, than she did, by this compulsive act of uniformity. 

66. In the act of supremacy above-mentioned, was a clause, which 
gave rise to a new court, called the "Court of High Commission." This 
consisted of persons appointed by the queen, to whom jurisdiction was 
given " to visit, to reform, and amend all errors, heresies, schisms, abuses, 
contempts, offences, and enormities whatsoever." Under the authority 
of this clause in the act, the queen instituted the court of high commis- 
sion, which, in respect to the Puritans, was little short of the inquisition. 

Instead of producing witnesses in open court, to prove the charge alleged against 
a person, these ecclesiastical commissioners assumed a power of administering an 
oath ex officio, by which the prisoner was obliged to answer all questions the court 



204 PERIOD VIII.. ..1555.. ..1833. 

should put to him, and even to accuse himself, or his dearest friend or acquaintance. 
If he refused to swear, he was imprisoned for contempt ; and if he took the oath, he 
was convicted from his own confession ; and the term of his imprisonment was 
determined, not by any law, but at the pleasure of the commissioners. Many were 
imprisoned for refusing to take the oath ; but to give a detail of the sufferings of the 
more conscientious part of the clergy, as inflicted by the high commission and 
diocesan courts, would require volumes ! 

67. About this time, Elizabeth appointed a committee of divines to 
revise king Edward's liturgy, and to make such alterations as might ap- 
pear judicious. Yet she required, that all passages offensive to the pope 
should be stricken out ; and that nothing which could favor the Puritans, 
should be admitted. 

The liturgy, as thus settled, was less in favor of the reformers, than it had been in 
the days of king Edward. At that time, the surplice only was required ; but now 
the square cap, the tippet, and other garments, were ordered to be used,. This gave 
great dissatisfaction to the Puritans ; since it was obviously designed as a compliment 
to the Roman Catholics, in opposition to themselves. (Sec. 46.) 

68. On the termination of parliament, the oath of supremacy was 
tendered to the bishops and clergy. All the bishops, except Kitchen, 
bishop of Landaff, refused the oath, and left their places. But of nine 
thousand four hundred parochial clergymen, who had been beneficed, 
under queen Mary, less than two hundred refused the oath. 

In the time of Mary, all the above were papists, the open friends of Rome, and 
advocates of the supremacy of his holiness. What must have been the pliancy of 
their consciences, when in a few months, they could, in order to retain their livings, 
deny all allegiance to Rome, and acknowledge a queen to be the legitimate head of 
the Church. 

Such papists as chose now retired to other countries. Such as retired from the 
priest's office, were pensioned. The monks, who had come to England, during the 
reign of Mary,, returned to secular life ; the nuns went to France and Spain. 
Bonner, refusing to submit to the queen, was committed to prison ; where, sometime 
after, he died. 

69. The return of England once more to Protestantism, was a great 
mortification to the friends of popery, who now employed every means, 
within their power, to regain their lost dominion. At first, the pope 
addressed a conciliatory letter to the queen, inviting her to return to the 
bosom of the Catholic Church ; but, finding her unwilling to resign her 
supremacy, he excommunicated her, and absolved all her subjects from 
their oath of allegiance. 

This, however, was far from being all. Several plots were devised to place Mary, 
queen of Scots, upon the throne. Those around the queen were secretly instigated 
by the Jesuits to assassinate her ; and, finally, the whole power of Spain was aimed 
against the kingdom. With an immense force, called the Spanish Armada, Philip 
entered the British channel, designing to seize upon the throne, and re-establish 
popery. A superintending Providence, however, scattered the fleet by a tempest, and 
thus annihilated a darling project of the friends of Rome. 

•70. On the organization of the court of high commission, Parker, 
archbishop of Canterbury, a violent opposer of the Puritans, was placed 
at its head. From him they received no favor ; for such as would not 
subscribe to the act of uniformity were suspended ; others were driven 
from their homes in great indigence, and several were executed. 

The subsequent history of the court of high commission, is of a similar character. 
For many years it continued to be a powerful engine, in the hands of the sovereigns, 



THE PURITANS. 205 

against the Puritans. But, notwithstanding their trials and sufferings, they continued 
to increase. Religion among them was of a pure and fervent character. Before 
Elizabeth's death, it was computed that there were not less than one hundred thousand 
Presbyterians within her realm. 

71. The year 1581, gave rise to a new sect among the Puritans, 
called Broumists, from their leader, Robert Brown. The cause of their 
separation appears to have been a dislike, not of the faith, but of the 
discipline, and form of government, of the Churches in England. For 
a similar reason also, they rejected Presbyterianism, and pleaded for 
Independency. The order was afterwards improved by Mr. John 
Robinson, whose Church, in 1622, removed to Plymouth, in New 
England. 

The first Church of Brownists was formed in London, in 1592. They were con- 
sidered as fanatics, and were greatly oppressed by the friends of the Episcopacy. 
Many of them fled to Holland, and took refuge in that country. Brown, their leader, 
was confined in no less than thirty-two prisons. Before" his death, however, he con- 
formed to the establishment. 

72. Elizabeth died, March 24, 1603, and was succeeded by James VI., 
of Scotland, who took the title of James I.' This monarch, although 
educated as a Presbyterian, early espoused the cause of Episcopacy, 
against the Puritans, whom he caused to experience the utmost rigor of 
the ecclesiastical laws. 

From the previous education of James, the Puritans, not without reason, hailed his 
accession as the harbinger of a better state of things, in respect to themselves. He 
had been brought up to regard, with veneration, the principles of the national Church 
of Scotland ; whose constitution, forms of worship, and public ministry, are altogether 
different from those ol the Church of England. In this country, James had avowed, in 
public, his enlightened conviction of the scriptural purity of his religious principles ; 
at the same time censuring the forms and constitution of the Church of England, as 
unscriptural and popish ; and several times did he intercede with queen Elizabeth on 
behalf of the persecuted Puritans, whose principles were generally those of the na- 
tional Church of Scotland. 

"While in his native country, James appeared sober and chaste, and acquired a 
considerable share of learning ; but when he ascended the throne of England, the 
excessive flattery of the bishops and high ecclesiastical dignitaries, so intoxicated his 
vain mind, that he abandoned the religious principles which he had boasted of pos- 
sessing, and addicted himself to luxury and pleasure, and every kind of licentiousness 
in his manners. By this means, true religion was seriously hindered, countenance 
was afforded to immorality, and the nation was lamentably degraded. 

That James I. merits such a character, we have no better testimony for any 
fact in British history. From among many others, we may adduce the authority of 
bishop Burnet, who cannot be suspected of bearing false witness against him, or of 
giving a too unfavorable color to it by misrepresentation. He calls James I. " the 
scorn of the age, a mere pedant, without true judgment, courage, or steadiness, his 
reign being a continued course of mean practices." 

Corresponding to this character, the most unworthy measures were adopted on the 
subject of religion, at the accession of this Scottish monarch. It was well known to 
all parties, that :he king, while in Scotland, had publicly declared his disapprobation 
of the English Church, and his convictions that it was both unscriptural and popish. 
Being solicitous *n conciliate the favorable regards of their new sovereign, the 
papists, Episcopalians, and Puritans, sent him addresses, professing their sincere 
loyalty and ready obedience. In relation to this matter, a Church historian remarks, 
»•' Amidst all their hopes, each side had their fears ; while James himself had, 
properly speaking, no other religion than what flowed, from a principle which he 
called ' Kingcraft.' " The papists reminded him that his parents were of the Romish, 
communion. The bishops in their excessive flattery, declared, and the weak sove- 

18 



206 PERIOD VIII. ...1555.. ..1833. 

reign readily believed it as certain truth, that monarchy itself could be safe only as the 
present hierarchy was supported ; and they slanderously represented the Puritans as 
factious and seditious, aiming at the subversion of the government, in both Church 
and state. The Puritan ministers, so considerable was their body, to the number of 
more than a thousand, petitioned the king for relief against absolute conformity to 
the Church service, and from various grievances of which they complained ; espe- 
cially that exorbitant power of the bishops which they employed in their oppressive 
courts. 

Nothing beneficial was effected by this petition of the thousand Puritan clergy. 
The insinuating representations of the bishops prevailed upon the king to sacrifice all 
his former principles : so that, within nine months from the time of his leaving Scot- 
land, he had been induced to adopt, and express it as his determined maxim, " No 
bishop, no king." By the direction of the courtly clergy, his majesty had determined 
before upon his plan of proceeding with regard to the Puritans ; yet, to make a show 
of moderation and candor, in breaking off from his old connections in the Church of 
Scotland, he appointed a conference to be held at Hampton Court. 

On the part of the Church constitution, there were eighteen dignitaries, nine of 
whom were bishops ; and for the Puritans, only four ministers, besides Patrick Cal- 
loway of Perth, all nominated by the king. Three days the pretended conference 
lasted ; but it was conducted in a manner most dishonorable to the king and the 
prelatical party. 

The chief causes of complaint being contained in " the petition of a thousand 
hands," the king and the dignitaries by themselves held a consultation the first day. 
The bishops, on their knees, entreated that no alterations might be made in the 
Church service, lest the Puritans, who had been deprived of their livings, and severe- 
ly punished for their nonconformity, should reproach them with cruelty, in having 
formerly maintained what they now acknowledged to be erroneous. On the second 
day, the Puritan ministers were called in to state their objections. The king presided, 
but they were not allowed to proceed with any moderate degree of freedom of speech. 
They were frequently interrupted, insulted, and ridiculed, by some of the prelates, as 
well as borne down by the frowns of majesty ; and even by the threatenings of the 
king, in the presence of the privy council and. a crowd of courtiers. 

When they were beginning to discuss the subject of rites and ceremonies, his ma- 
jesty would not suffer them to proceed. Influenced by the bishops, and by his own 
kingcraft, he peremptorily declared to them, " I will have one doctrine, one religion, 
in substance and ceremony, in all my dominions : so speak no more of that point to 
me." He closed his speeches to the Puritans' arguments with his new, but favorite 
adage, " No bishop, no king." On Dr. Reynolds expressing the wishes of his col- 
leagues, that liberty might be granted to the clergy to hold the meetings for their 
religious improvement, called " prophesyings," as in archbishop Grindal's time, 
the king refused permission, declaring, with great warmth and vehemence, " they 
were aiming at a Scottish Presbytery, which," said he, "agrees with monarchy as 
well as God and the devil." 

His majesty, not suffering his own decisions to be questioned, nor objections to be 
proposed, terminated the second day's conference, by addressing the defeated Puri- 
tans in a threatening, as repugnant to reason, as it was unworthy of a king. " If this 
be all your party hath to say," said he, " I will make them conform themselves, or 
else I will harrie them out of the land, or else do worse, only hang them, that's all." 

Another consultation was held with the bishops on the third day, and afterwards 
the Puritans were called in to hear the few alterations that his majesty thought 
proper to make in the Book of Common Prayer, he again menacing them, if they 
should fail to yield a full conformity. 

Thus ended the second day's conference, in which the poor Puritans were brow- 
beaten by the royal disputant ; insulted, ridiculed, and derided, without either wit or 
good manners. The wily bishops and courtiers flattered the learning and wisdom of 
this pedantic sovereign beyond measure, calling him the modern Solomon. Bancroft 
fell upon his knees, and said, " I protest my heart melteth for joy, that Almighty God, 
of his singular mercy, has given us such a king as since Christ's time hath not been." 
Chancellor Egerton said, " He had never seen the king and priest so fully united as 
in him." 



THE PURITANS. 207 

On the third day's conference, when the king approved of the oath ex officio, com- 
pelling all the Puritans to accuse themselves. Whitgift was so transported with joy, 
that he said, "Undoubtedly, your majesty speaks by the special assistance of God's 
Spirit ;" and when the Puritans again fell on their knees, humbly praying that the 
surplice and the cross might not be urged upon godly, conscientious ministers, James 
sternly replied, " "We have been at the trouble to pass a resolution for uniformity, 
and you will undo all, by preferring the credit of a few private men to the peace 
of the Church. This is the Scots' way ; but I will have none of this arguing ; 
therefore let them conform, and that quickly too, or they shall hear of it. The bishops 
will give them some time ; but if any are of an obstinate and refractory spirit, I 
will compel them to conform." The Puritans could hope for no mercy after this 
stern declaration of the royal dictator, who, in the first session of parliament, affirmed 
that the papists were better than they ; that the Church of Rome was his mother 
Church, though somewhat defiled ; that he could meet it half way ; but, as for the 
Puritans, they were insufferable in any well regulated state." 

James kept in mind the threatening declarations against the nonconformists, and 
acted according to them ; for the very next month, on making a few alterations in 
the book of common prayer, without any act of parliament, he issued a proclama- 
tion, requiring immediate and full conformity. The direction of public affairs was 
principally influenced by the new archbishop of Canterbury, Dr. Bancroft, with a 
few of the dignified clergy ; and they, on every hand, grievously harassed the 
Puritans, who were excommunicated according to the new canons. 

The severities of the high commission court were now so greatly aggravated, in 
persecuting the objects of prelatical dislike, as to induce even the parliament to vote 
that court " a most intolerable grievance," and to petition the king on behalf of the 
Puritans, who were bitterly suffering under its terrors. But the king having bishop 
Bancroft, and men of a similar spirit, for his chief counsellors, the petition was disre* 
garded by his majesty ; and, to show his displeasure with the parliament for their 
interference, he dissolved the house, and took the fatal resolution to govern without 
them in future. 

" This shocking abuse of Church power obliged many learned men, ministers and 
their followers, to leave the kingdom, and retire to Holland, where they found refuge 
among their Presbyterian brethren, and enjoyed full liberty of conscience in that 
wise and enlightened republic ; and erected congregations, some upon the Indepen- 
dent plan, and some upon the Presbyterian. The famous Dr. Ames, the adversary 
of Bellarmine and the Arminians, settled with the English Church at the Hague. 
The learned 3Ir. Parker, author of the Ecclesiastical Polity, retired to Amsterdam. 
3Ir. Forbes, a Scotch divine, settled with the English Church at Rotterdam, as many 
others did in the United Provinces. But the greatest number of those who left their 
native land were of the Brownists, or rigid Separatists. Among these was the 
celebrated Mr. Henry Ainsworth, famous for his knowledge of oriental literature, 
and Jewish antiquities ; and who published a most elaborate commentary upon the 
five books of Moses. He died in Holland, and was succeeded in his pastoral charge 
by 3Ir. Canne, author of the marginal references to the Bible. The famous Mr. 
Robinson, who at first was a rigid Brownist, but by conversing with Dr. Ames, and 
other learned men, became more moderate in his sentiments, was the father of the 
Congregationalists, or Independents. Mr. Jacob, who embraced Mr. Robinson's 
sentiments while in Holland, transplanted them into his own native country, in 1616, 
and founded the first congregational community in England." 

Bancroft drew up the canons of the Church of England ; they breathed his violent 
spirit, and expressed his determined hatred to nonconformity. Both clergy and laity, 
who dissented from their requisitions in complying with the ceremonies, were ex- 
communicated. This sentence was understood to exclude them from the congrega- 
tion of the faithful; it rendered them incapable of suing for their lawful debts; it 
doomed them to imprisonment for life, or until they made satisfaction to the Church ; 
and, when they died, it denied them the privilege of Christian burial ! 

Our readers will doubtless exclaim, " How shocking this policy ! How unlike 
the spirit of our Savior and his apostles ! How contrary to every thing contained 
in the Christian Scriptures ! It cannot be surprising that pious men should seek a 
refuge in foreign lands !" 



208 PERIOD VIII... .1555.. ..1833. 

Puritanism, however, was not extirpated by all this zeal and cruelty ; it rather 
increased, while prelatical intolerance was rejected by the nation with abhorrence. 
But it ought to be recorded, that there were but few of the bishops who could fully 
co-operate with the violent Bancroft. Some of them, being men of distinguished 
talents and eminent piety, rather checked such measures by their Christian modera- 
tion. Among these holy men were those excellent prelates, Abbot, Hall, and 
Davenant, who secretly countenanced the Puritan clergy, as being the most truly 
orthodox in doctrine, and the greatest promoters of genuine godliness, both by their 
ministry and their imperishable writings. The court clergy sunk into contempt, by 
their opposition to the liberties of the nation, persuading the king to govern without 
parliaments, — by their defection from sound doctrine, — by their near approximation 
to popery, and by their profanation of the Lord's day, by means of the " Book of 
Sports. 1 ' 

This execrable production was a declaration, drawn up in obedience to the king, 
by bishop Moreton, in 1618. It recommended that, after divine service on Sundays, 
those who came to church twice on the Lord's day should " recreate themselves, by 
dancing, archery, leaping, vaulting, may-games, whitsun-ales, morrice-dances, may- 
pole-dancing, and other sports of a like kind." The declaration was ordered to be 
read in all the churches in England ; but Abbot, now elevated to the dignity of 
archbishop of Canterbury, and some of the pious conforming clergy, would by no 
means yield compliance with the royal order, so opposed to the principles of the 
Gospel, and so pernicious to the interests of vital godliness. 

This unwise and injurious measure was intended to answer two purposes ; one 
was, to check the progress of Puritanism, which was remarkably distinguished by a 
pious regard to the Lord's day ; the other was, to conciliate the papists, by silencing 
their objections against what they called "the rigid strictness of the reformed 
religion."* 

73. In the year 1605, a scheme, called the gunpowder plot, was 




Gunpowder Plot. 

formed by the Roman Catholics, to cut off, at one blow, the king, lords, 
and commons, at the meeting of parliament. Happily, the design was 
discovered, in season to prevent its execution. Not only the Roman 
Catholics suffered in consequence of this, new and severe measures 
being adopted against them ; but the Puritans also, upon whom the plot 
was wickedly charged by the Catholics. 

The plot was discovered, just as it was on the eve of execution. It was intended, 
on the part of the conspirators, to blow up the house in which the parliament should 
assemble, by means of gunpowder, which had been secreted in the cellar of the 

*Timpson's Church History. 



THE PURITANS. 209 

building. Twenty conspirators had sacredly kept this dreadful secret, nearly a year 
and a half: but the same bigotry which had given rise to the plot, was directed as an 
engine by Providence to reveal it. A few days before the meeting of parliament, a 
Catholic member of it, received, from an unknown hand, a letter, advising him not to 
attend the meeting, and intimating to him, obscurely, what was about to take place. 

This, on the part of the member, was considered merely as a foolish attempt to 
frighten him. He, however, showing it to the king, the superior sagacity of the latter 
led him to conceive, that allusion was made to danger from gunpowder. The follow- 
ing sentence in the letter, seems to have suggested the idea to the king. " Though 
there be no appearance of any stir, yet, I say, they will receive a terrible blow this 
parliament, and yet they shall not see who hurts them." 

Search was now determined to be made in the vaults under the house of parliament. 
With the view, however, that they might detect not only the conspiracy, but the con- 
spirators, they were quiet till the night before the commencement of the session. The 
plan of the king succeeded. A man by the name of Guy Fawkes, was found at the 
door, who was immediately seized, the faggots, and powder, to the amount of thirty- 
six barrels, discovered, and the very matches to set fire to the train, were detected in 
his pocket. He gave up the names of his accomplices, eighty in number, who, with 
himself, were all put to death.* 

74. Among the important acts of king James, was the ordering of that 
translation of the Sacred Scriptures, which is now in common use. 
Fifty-seven distinguished divines were appointed to the work ; but some 
dying, and others removing, after their appointment, only forty-seven 
were engaged in the translation. It was first published in 1611. 

Nine translations into English had been previously made ;' viz. Wickliffe's Testa- 
ment, in 1380. TvndalFs do., 1526— first edition of the Bible, 1535 ; Matthew's Bible, 
1537: Cranmer's, 1539 ; Geneva, 1559 ; Bishop's, 1568; Rhenish New Testament, 1582 ; 
and Bible by the Ca'tholics, 1609, 1610. 

To the above translation, king James was induced by a request of the Puritans, at 
the Hampton Court conference. The translators were divided into six companies, 
each of which took such a portion of the Scriptures, as was deemed best. To guard 
against errors, learned men from the two universities were appointed to revise the 
whcle before it was printed. 

7-5. James I. died in the year 1625, and was succeeded by his son 
Charles I., a prince, who adopted much the same policy as his father, in 
ecclesiastical matters, and who aimed to extirpate Puritanism and Cal- 
vinism from his realm. 

Charles I. has been commended, by intelligent writers, as naturally of a mild 
disposition, temperate, sober, and regular in his devotions ; but his character as a king 
is rated, by the most judicious, exceedingly low. He was unhappily educated in all 
his father's lofty and intolerant notions respecting both Church and state ; and he 
seemed to look upon all, except a few favorites, as a race of inferior beings, created 
for the purpose of doing homage to their sovereigns. 

Bishop Burnet says, " He affected, in his behavior, the solemn gravity of the court 
of Spain, which was sullen even to moroseness. He loved high and rough measures, 
but had neither the skill to conduct them, nor height of genius to manage them. His 
whole reign, both in peace and war, was a continued series of errors. He was out 
of measure set upon following his humor, but unreasonably feeble to those whom he 
trusted, chiefly to the queen and to his clergy." 

But his marriage with a popish princess from France, was regarded as his greatest 
misfortune. The queen was a bigot to her religious principles ; and her conscience 
was directed by her confessor, a Catholic bishop, assisted by the pope's nuncio, with 
a numerous train of priests and Jesuits. Bishop Kennet observes, " The king's match 
with this lady was a greater judgment to the nation than the plague which then raged 
in the land ; for, considering the malignity of the popish religion, the imperiousness 

* Robbins' Ancient and Modern History. 
27 18* 



210 PERIOD VIII.. ..1555. ...1833. 

of the French government, the influence of a stately queen over an affectionate hus- 
band, and the share she must needs have in the education of her children, till thirteen 
years of age, it was then easy to foresee, it might prove fatal to our English prince 
and people, and lay in a vengeance to future generations." 

The character of the ruling clergy deserves particular consideration. Though the 
pious and moderate Dr. Abbot was archbishop of Canterbury for eight years after the 
accession of Charles I., his influence was very inconsiderable at court, he being but 
little skilled in political intrigue. His unaffected piety was most offensive to the unprin- 
cipled and licentious courtiers ; and refusing to license a political sermon, whose prin- 
ciples he regarded as both unchristian and unconstitutional, at the instigation of his 
avowed enemy, the abandoned duke of Buckingham, the king's prime minister, with 
Dr. Laud, he was suspended from his archiepiscopal office. 

76. The great promoter of Charles's good-will towards the papists, and 
indeed the chief author of all the calamities of his unhappy reign, was 
Dr. Laud, who was raised to the see of Canterbury in 1633. 

Laud distinguished himself by introducing new ceremonies into the public services 
of the Church, so as to make it correspond with the popish ritual. All the rites of 
popery were restored as nearly as possible according to the Romish missal. Nor were 
the innovations confined to ceremonies. Many doctrines were taught by Laud and 
the court clergy, utterly at variance with the principles of the reformation. They 
declared that the Church of Rome was a true Church, and the pope the chief bishop 
in Christendom ; that images in churches were lawful, and that there was a real 
presence of Christ in the eucharist ; that transubstantiation was harmless, being 
merely a scholastic nicety ; that confession to a priest, with priestly absolution, was 
proper ; and that there was merit before God in the good works of men. 

All the pious part of the divines, whether conformist or nonconformist, from the 
time of the reformation, had been Calvinisticin doctrine : but Laud bitterly persecuted 
those who held the principles of the thirty-nine articles of the ClAirch ; and even the 
venerable bishop Davenant, for preaching upon the doctrine of the seventeenth article, 
was frowned upon and disgraced at court. 

By the influence of Laud, even in 1629, all the lecturers at the different Churches 
were suppressed by a royal edict, though supported by the voluntary contributions of 
the people ; for their instructions were generally too scriptural for his popish policy, 
and too favorable to Puritanism. Besides, many of them were in fact Nonconformists, 
and sincerely beloved by the people, who profited greatly by their evangelical labors. 

Laud was an active patron and a vigorous supporter of the arbitrary courts of 
high commission and the star chamber, in prosecuting the Nonconformists, however 
orthodox, as they might be found deviating from his injunctions. 

Such measures as were pursued by these courts, oppressing great numbers of the 
worthiest men in the nation, called forth expressions of general indignation, especially 
from the Scotch Presbyterian clergy, who published several tracts against prelacy. 
In these they showed not only the unscriptural character of the ruling Episcopacy, but 
exposed the various cruelties of the lordly bishops. 

Mr. Prynne, a barrister of Lincoln's inn, was brought before the star chamber, 
for a book written against stage plays, masquerades, and dances ; and, notwithstand- 
ing a learned and argumentative vindication of his book, set up by his counsel, he 
was sentenced to have his book burnt by the common hangman, to be put from the 
bar, and to be forever incapable of exercising his profession ; to be turned out of the 
society at Lincoln's inn, to be degraded at Oxford, to stand in the pillory at Westmin- 
ster and Cheapside, to lose both his ears, — one in each place,— to pay a fine of five 
thousand pounds, and to be perpetually imprisoned ! 

Dr. Bastwick, an English physician at Colchester, for publishing a book denying 
the divine right of bishops above Presbyterian ministers, was also fined one thousand 
pounds, discarded from his profession, excommunicated, and imprisoned. 

Dr. Burton shared the same fate, for publishing two sermons against Laud's inno- 
vations in the ceremonies of religion. 

Colonel Lillburne, for refusing to answer all interrogatories that might be put to 
him, was fined five thousand pounds, and whipped through the streets, from the Fleet 
prison to the pillory, before Westminster-hall gate. When he was in the pillory, he 



THE PURITANS. 211 

exclaimed against the tyranny of the bishops ; upon which he was ordered to be 
gagged, and laid in irons for hfe in the Fleet prison ! 

The shocking punishment inflicted upon Dr. Leighton has been referred to, even 
by modern clergymen, especially by Mr. Stretch, in his " Beauties of Sentiment," as 
a striking example of cruelty ; and it will illustrate the spirit of those infamous 
courts, while it will remain on record an imperishable stigma upon the unfeeling 
character of archbishop Laud. 

This learned Presbyterian clergyman, indignant at the intolerance of Laud and his 
episcopal colleagues, in their courts, pulibshed a book entitled, " An Appeal to the 
Parliament, or Zion's Plea against Prelacy." For this he was soon apprehended, and 
brought before the star chamber, where he was sentenced to be imprisoned for life, 
after suffering various dreadful punishments. While the sentence was being pro- 
nounced, the inhuman bigot Laud pulled off his hat, and gave God thanks for the 
decision of the court ! 

The illegal sentence was executed upon Dr. Leighton ; and archbishop Laud, as it 
was afterwards found among his papers, recorded, with evident satisfaction of mind, 
in his diary as follows : — " November 6, 1. He was severely whipped before he was 
put in the pillory. 2. Being set in the pillory, he had one of his ears cut off. 3. One 
side of his noseslit. 4. Branded on the cheek with a red-hot iron with the letters 
S. S. On that day sevennight, his sores upon his back, ear, nose, and face, being not 
yet cured, he was whipped again at the pillory in Cheapside, and had the remainder 
of his sentence executed upon him, by cutting off the other ear, slitting the other side 
of his nose, and branding the other cheek." 

Probably the diary of no other man, in any age or nation, ever contained such a 
record with approbation ■ and it will be thought, by every person of reason and feel- 
ing, that the man who could make such memoranda in his private journal with 
satisfaction, must be a monster, capable of any act of brutality. 

The state of things at this period will be better conceived from the testimony of 
Baxter, who says, u I cannot forget that in my youth, when we lost the labors of some 
of our conformable godly teachers for not reading publicly the Book of Sports, and 
dancing on the Lord's day, one of my father's own tenants was the town piper, hired 
by the year for many years together, and the place of the dancing assembly was not 
a hundred yards from our door. "We could not, on the Lord's day, either read a 
chapter, or pray, or sing a psalm, or catechise, or instruct a servant, but with the 
noise of the pipe and tabor, and the shoutings in the street continually in our ears. 
Even among a tractable people we were the common scorn of all the rabble in the 
streets, and called Puritans, precisians, and hypocrites, because we rather choose to 
read the Scriptures, than to do as they did ; though there was no savor of Nonconfor- 
mity in our family. And when the people, by the book, were allowed to play and 
dance out of public service time, they could so hardly break off their sports, that 
many a time the reader was fain to stay till the piper and players would give over. 
Sometimes the morrice-dancers would come into the church in all their linen,, and 
scarfs, and antic dresses, with morrice-bells jingling at their legs ; and as soon as 
common prayer was read, did haste out presently to their play again."* 

77. Under such cruel treatment, the Puritans could not and would not 
live. Several thousands, therefore, removed, and became planters in 
America. Many more would have removed, but they were prohibited 
by law. 

•• The sun," said they, " shines as pleasantly on America as on England ; and the 
Sun of righteousness much more clearly. Let us remove whither the providence of 
God calls, and make that our country, which will afford us what is dearer than pro- 
perty or life, the liberty of worshipping God in the way which appears to us most 
conducive to our eternal welfare." 

In the twelve years of Laud's administration, four thousand emigrated to America. 
These persecutions drained England of half a million ; and had the same infatuated 
counsels continued, the fourth part of the removable property of the country, says 
a writer, would have been transported to America. 

* Baxter's Works, Vol. XIII., p. 444. 



212 PERIOD VIII... .1555.. ..1833. 

78. From this time, the troubles of the kingdom increased. Great 
disaffection arose between the king and his parliament. The nation, as 
a body, were exasperated at the conduct of Laud, and the severities of 
the court of high commission. At length Laud was accused of treason, 
and, after a long imprisonment, was beheaded. Episcopacy itself was 
abolished, and on the 30th of January, 1649, Charles I. was brought to 
the scaffold. 

To our history, it seems indispensably necessary to take a brief survey of those 
steps, by which those revolutions were effected. We must look back upon the past 
reign, in which we perceive that the extravagant flattery of the court prelates so 
inflated James I., as to lead him to set himself above all law ; and, being taught by 
them, that it was sedition to dispute his right to take the money of his subjects, 
without the intervention of a parliament, he determined to govern independently of 
that body. 

Charles I., adhering to the arbitrary principles of his father, and, like him, having 
bishops for his principal counsellors, was also persuaded to rule in a despotic manner 
without parliaments. By the furious bigotry of Laud, in attempting to overthrow 
the Church of Scotland, supported by the king at the head of a very large army, 
and in the numerous oppressive measures of the illegal courts, the nation was roused 
to assert its rights, and to demand the assembling of a parliament, as the only effec- 
tual means for removing the intolerable evils, in Church and state, under which the 
people groaned. 

The king was compelled to yield to the wishes of the nation, and to assemble a 
parliament under the following circumstances : — 

Charles, having resolved upon establishing Episcopacy in Scotland, set up courts of 
high commission in the principal towns of that country, to punish all who should make 
any opposition to his will. As a nation, the Scots rose up against his unlawful pro- 
ceedings, and determined on preserving their national Church and their liberties, at 
the expense even of their lives and fortunes. Their army struck intimidation into 
the king's mind ; and, uniting with the English in their demand, Charles was com- 
pelled to accede to the constitutional measure, and at length he summoned a parlia- 
ment. 

This assembly was composed principally of moderate Churchmen, but who were 
fully acquainted with the intolerable evils arising from the prelatical tyranny ; and 
they entered Upon their duties with a fixed determination to remove the grievances 
of the nation. From the sitting of this parliament for more than ten years, it was 
called " The Long Parliament." 

Being assembled for business, the parliament proceeded vigorously in their work. 
They immediately entered upon reforming those courts, whose practices were of an 
illegal nature : they abolished the courts of high commission and star -chamber ; 
and, on his petitioning the house, they liberated Dr. Leighton. The reading of his 
petition, describing a series of sufferings perhaps unparalleled in English history, 
affected many in the house to tears ; and when he was released, the venerable man 
could neither walk, nor see, nor hear ! The parliament allowed him a pension till 
his death, four years afterwards, in 1644, in the seventy-sixth year of his age. All 
others, who had been imprisoned on account of religion, were released. 

The character of the parliament, but more especially the disposition which it mani- 
fested by its public acts to correct existing abuses, encouraged the friends of reform 
to send in addresses from all parts of the country against Laud, and his coadjutors. 
In consequence of these, the parliament was emboldened to enter articles of impeach- 
ment against the archbishop. These being sustained, this proud and intolerant 
ecclesiastic was, at length, condemned and beheaded. 

Numerous petitions were also presented to the parliament respecting the deplorable 
condition of the Church of England, as it regarded the clergy ; and it appearing, on 
inquiry, that not a few of those who had held the office of the Christian ministry 
were grossly immoral in their lives, and extremely ignorant of religious truths, such 
were dismissed from their office by the authority of parliament, and a portion of their 
church revenues allowed for their subsistence. As a remedy, a committee was ap- 



THE PURITANS. 213 

pointed, consisting of thirty persons, called " Triers," to examine the qualifications 
of candidates for the sacred office, and to fill the vacant benefices with suitable per- 
sons. By this means many of the Nonconformists were promoted, and the pulpits 
were filled with a larger number of learned, wise, and holy pastors. 

To detail all the changes of this unhappy reign, is no part of our design : it must 
therefore be briefly remarked, that the king, with the prelates, opposing the parlia- 
ment in every possible manner, the parties became increasingly incensed against 
each other, till a civil war commenced between them, which terminated in the aboli- 
tion of Episcopacy and monarchy, the dreadful crime of regicide, and the formation 
of a Commonwealth. 

79. While affairs were in an unsettled state in England, and matters 
were tending to the above sad issue, a general insurrection of the papists 
occurred in Ireland, (October 23, 1641,) which was followed by the mas- 
sacre of more than two hundred thousand Protestants. 

The project of this insurrection was formed several months before ; but it had 
been industriously concealed from the English court. Nothing was known of it 
among the ill-fated Protestants themselves, till the work of murder began. No lan- 
guage can describe the shocking barbarity of the Catholics. No ties of friendship or 
relationship — no entreaties — no sufferings, could soften their obdurate hearts. In 
the year 1648, Oliver Cromwell subdued the Catholics of Ireland, and brought them 
into a state of subjection, from which they have never been able to rise. 

The causes which led to this horrible butchery, may be found in an unremitted 
persecution, which the Irish had endured for years. They had suffered extortions, 
imprisonments, and excommunication. Their estates were seized and confiscated ; 
and from the free exercise of their religion they were precluded. To Charles I. they 
had repeatedly applied for a toleration, which was scornfully rejected. Under evils 
so numerous, and long endured, they became maddened ; and in their frenzy, made 
the innocent Protestants the objects of their savage fury. 

80. Three weeks after the death of king Charles I., the famous assem- 
bly of divines at Westminster was dissolved, having, in connection with 
parliament, broken down, and set aside the episcopal form of government, 
and introduced a directory for public worship, instead of the liturgy. 

As early as the year 1641, the parliament had petitioned the king to call an assem- 
bly of divines, to make suitable alterations in the doctrines and discipline of the 
Church. But, as the king refused, the parliament itself, in 1643, passed an ordinance 
convening such an assembly. 

This assembly met the same year. It originally consisted of ten lords, twenty 
commons, and one hundred and twenty-one divines. Seven of these were Indepen- 
dents, and ten Episcopal ; the latter of whom soon after withdrew, the king issuing 
his proclamation, forbidding the convening of the assembly. 

By advice of the assembly, which met, notwithstanding the royal prohibition, the 
parliament, in 1644, established the directory for public worship, which they had 
prepared. The old liturgy was now abolished, and the use of the new form enjoined 
under severe penalties. 

Besides the above directory, the assembly published a confession of faith, known 
by the name of the Westminster Confession of Faith, which was adopted by the 
Churches of Scotland, and continues to be held there to the present day. The cate- 
chism, known by the name of the Westmister Catechism, was also their work. 

81. The death of Charles I. occurred, as already noticed, in 1649. 
The dissolution of the monarchy of England soon after followed. The 
commons even abolished the house of peers, and assumed to themselves 
the direction of all public affairs as keepers of the liberties of England. 
But in a little time Oliver Cromwell was declared Lord Protector of the 
Commonwealth, during whose protectorate, Presbyterianism was the estab- 



214 PERIOD VIII... .1555.. ..1833. 

lished religion of the land. All denominations, however, appear to have 
heen tolerated, except the Catholics and Episcopalians. 

The toleration thus allowed excited loud complaints among the Presbyterians. In 
imitation of their prelatical brethren, they were disposed to persecute those who dis- 
sented from them : but Cromwell, the lord protector, who had both witnessed and expe- 
rienced the intolerance of the former reign, procured a full toleration to all professing 
Christianity, and afforded the amplest encouragement to religion, morality, and 
learning. However that age may have been ridiculed by the profane despisers of 
the Gospel, there are numerous circumstances which clearly indicate, not only a 
better state of things than is commonly imagined, but an extensive, prevalence of 
scriptural knowledge and genuine piety. The statutes which enforced the strict ob- 
servance of the Lord's day — the legal prohibition of theatrical exhibitions — the unpre- 
cedented circulation of the Scriptures — the vigorous efforts made to propagate 
Christianity in Wales, Ireland, and among the American Indians — the publication 
of learned theological works, replete with evangelical doctrine and practical piety — 
and the veneration which the people cherished for a large number of pious, learned, 
sober-minded, and laborious ministers, among whom were Drs. Goodwin, Owen, 
Manton, and Bates ; and Messrs. Flavel, Charnock, Poole, Howe, and Baxter, whose 
talents have never been surpassed by the ministers of Christ in any age, and 
whose imperishable writings still constitute an invaluable treasure, enriching the 
Church of Christ — all these facts, besides the number of great men who were edu- 
cated by the teachers of this generation, demonstrate that sound learning prevailed, 
and that the purest religion exerted a preponderating influence over the national 
•character. 

The testimony of Baxter, who fully agreed in Church government with no party, 
deserves our consideration. He says, " I do not believe that ever England had so 
able and faithful a ministry since it was a nation, as it hath at this day ; and I fear 
that few nations on earth, if any, have the like. The change is so great within 
these twelve years, that it is one of the greatest joys that ever I had in this world to 
behold it. 0, how many congregations are now plainly and frequently taught, that 
lived then in great obscurity ! How many able, faithful men are there now in a county, 
in comparison of what were then ! How graciously hath God prospered the studies 
of many young men, that were little children in the beginning of the late troubles, 
so that they now cloud the most of their seniors ! How many miles would I have 
gone, twenty years ago and less, to have heard one of those ancient, reverend 
divines, whose congregations are now grown thin, and their parts esteemed mean by 
reason of their juniors ! I hope I shall rejoice in God, while I have a being, for the 
common change in other parts that I have lived to see ; that so many hundred faith- 
ful men are so hard at work for the saving of souls. I know there are some whose 
parts I reverence, who, being in point of government of another mind from them, 
will be offended at my very mention of this happy alteration ; but I must profess, 
if I were absolutely prelatical, if I know my heart, I could not but choose for all that 
to rejoice. "What ! not rejoice at the prosperity of the Church, because men differ 
in opinion about its order ! Should I shut my eyes against the mercies of the Lord? 
The souls of men are not so contemptible to me, that I should envy them the bread 
of life, because it is broken to them by a hand that had not the prelatical approba- 
tion. that every congregation were thus supplied!"* 

To determine accurately the character of the protector Cromwell, appears extremely 
difficult, from the extraordinary circumstances in which he was placed, — from the 
high commendations of his friends on the one hand, and from the unmeasured cen- 
sures of his determined enemies on the other. Ambition is commonly said to have 
been his ruling passion ; to the gratification of which, every thing was made sub- 
servient, in supporting his usurpation. Without becoming the apologist of that great 
man, or justifying any of his improprieties and faults, it may, perhaps, with truth 
be said, that Cromwell's ambition was at least partly defensive ; at the same time, 
all parties agree in bearing witness to the strict morality of his private life, and to 
his habits of temperance and chastity — they testify his munificent liberality in pro- 

* Baxter's Works, Vol. XIV., p. 152, 153. 






THE PURITANS. 215 

moting the interests of science and religion ; his public and private devotion ; his 
reverence for the doctrines of the Protestant faith ; and his uniform respect for the 
rights of conscience, by which all were equally protected in the free exercise of 
public worship* 

S2. Cromwell dying in 165S, left the protectorate to his son Richard ; 
but he being little fitted for so difficult a station, soon after retired to pri- 
vate life. Upon this, arrangements were made for the return of Charles 
II. from the continent, and he entered London May 29, 1660. This 
event is known in English history by " the Restoration" Many were 
the professions and promises, which this monarch made, previous to his 
return, respecting liberty of conscience ; all of which he soon falsified. 
Unexpectedly to the Presbyterians, Episcopacy was re-established, and 
the observance of its forms most rigorously enforced. 

Charles II. is said to have been a complete gentleman in his manners ; possessing 
a brilliant and ready wit, and a most engaging affability. But as a prince, he in- 
herited all the faults of his ancestors, together with a detestable vice peculiar to 
himself, a total want of sincerity, which influenced every part of his conduct. He 
aimed at being an absolute monarch ; but, to accomplish this design, he would be at 
no further trouble than to give his corrupt ministers the liberty to do what they 
pleased. He regarded religion only as an engine of state, and his professions on this 
sacred subject were most grossly hypocritical. His court was the theatre of ex- 
travagance, profaneness, and debauchery ; in all of which, the king himself was the 
most distinguished example. 

The state of religion in England, during the reign of Charles II., may reasonably 
be thought to have been seriously affected by the character of the court ; and such 
was unhappily the case. The true Church of Christ suffered most grievously in this 
reign : men of serious religion were still almost wholly Puritans, and they were per- 
secuted with every possible circumstance of unchristian intolerance and severity by 
the new government. 

Charles II., both before and after his restoration, published declarations, drawn up 
in a spirit of conciliation. After expressing his intention to restore the Protestant 
Church of England to its former condition, by the re-appointment of bishops, and the 
restitution of their alienated possessions, the king pledged himself to restrain, 
within due limits, the power of the hierarchy ; to reform the liturgy, to allow the 
adoption or omission of ceremonies, as things indifferent, and to grant liberty of con- 
science to those who could not conform. Pursuant to this avowed moderation, the 
Savoy Conference was held, between several of the recently appointed bishops, and 
some of the most popular of the Nonconformist ministers. In this conference, the 
latter stated their principal objections to the liturgy, and the terms on which they 
would be able to unite cordially with the bishops in the services of the Church. But, 
as the bishops were previously determined to make no concessions, the result was 
increased mutual dissatisfaction. A few of the Episcopal party appear to have been 
sincerely desirous of conciliation and union ; but their efforts proved fruitless, and 
the power of intolerance soon decided all controversy in favor of Episcopacy and 
ceremonial uniformity, by several new acts of parliament. 

At the Restoration, particularly on the king's declaration for liberty of conscience, 
a considerable number of the Puritan divines were induced to conform. Among 
these were some of the brightest luminaries the Church of England ever enjoyed, as 
will be evident from the mention of a few of their names : — Barrow, Bull, Cudworth, 
Gurnal, Leighton, Lightfoot, Pocock, Reynolds, Stillingneet, Tillotson, Wallis, WardJ 
"Whichcot, and Whitby. These were generally men of moderation, who would have 
been delighted to embrace the whole of their brethren within the enlarged pale of the 
Church ; but the demon of bigotry for awhile prevailed. 

The particulars of those acts of parliament, under which the Puritans suffered per- 
secution in the reign of Charles II., ought to be clearly and fully known, by all who 

*Timpson's Church History. 



216 PERIOD VIII.. ..1555. ...1833. 

would understand the history of the Church of God in England. In this place we can 
only just name them, with a few brief remarks upon their operation. 

Besides several other statutes, which reflect perpetual disgrace upon the ruling 
powers of Charles II., the most memorable and injurious were the " Act of Uniformi- 
ty," the " Conventicle Act," and the " Oxford Five Mile Act." 

The Act of Uniformity was a law made in the shameful violation of the royal 
declarations. It required all ministers of religion in England, to declare their 
unfeigned assent and consent, to all and every thing contained in the " Book of 
Common Prayer," to subscribe to the doctrine of passive obedience, both in civil and 
ecclesiastical matters. 

The consequences of the act of uniformity must ever be deplored, though God in 
sovereign mercy overruled them for immense good. It took effect on St. Bartholo- 
mew's day, August 24th, 1662, and occasioned an exhibition of pious integrity to 
which the history of the world, through all ages, does not furnish a parallel ! On 
that memorable day, after preaching farewell sermons to their congregations, more 
than two thousand of the clergy, faithful to their pious convictions, peacefully quitted 
their preferments, rather than violate their enlightened consciences in subscribing, 
as required, in declaration of their agreement with things which they disapproved. 

A respectable conformist writer says, "It is impossible to relate the number of 
the sufferings both of ministers and people; — the great trials, with hardships upon 
their persons, estates, and families, by uncomfortable separations, dispersions, un- 
settlements, and removes ; disgraces, reproaches, imprisonments, chargeable jour- 
neys, expenses in law, tedious sicknesses, and incurable diseases, ending in death ; 
great disquietments and affrights to the wives and families, and their doleful effects 
upon them. Their congregations had enough to do, besides a small maintenance, to 
help them out of prison, or maintain them there. Though they were as frugal as 
possible, they could hardly live : some lived on little more than brown bread and 
water : many had but eight or ten pounds a year to maintain a family, so that a 
piece of flesh has not come to one of their tables in six weeks' time : their allowance 
could scarcely afford them bread and cheese. One went to plough six days, and 
preached on the Lord's day. Another was forced to cut tobacco for a livelihood. 
The zealous justices of peace knew the calamities of the ministers, when they issued 
out warrants upon some of the hearers, because of the poverty of the preachers." 
Mr. Baxter says, "Many hundreds of them, with their wives and children, had 
neither house nor bread. The people they left were not able to relieve them ; nor 
durst they, if they had been able, because it would have been called a maintenance 
of schism or faction. Many of their ministers, being afraid to lay down their 
ministry after they had been ordained to it, preached to such as would hear them, in 
fields and private houses ; till they were apprehended, and cast into jail, where 
many of them perished." 

The provision which was made to supply the vacant Churches after the expulsion 
of those excellent confessors of the truth of Christ, was worthy of the guilty origin 
of the pernicious measure. Many parishes were left entirely destitute, the courtly 
divines receiving each the revenues of several livings ; and many others were oc- 
cupied by inexperienced youths, who were ordained before they had completed their 
academical studies. 

The Conventicle Act was passed in 1664. It was designed to prevent the total 
desertion of the parish churches, which was extensively the case, as their faithful 
ministers had been expelled, and effectually to silence the ejected ministers, to whom 
the people adhered with singular fidelity and affection. This act subjected to severe 
penalties all those who either officiated or were present at any meeting held for re- 
ligious purposes, in which the worship was not conducted exclusively by the forms 
of the Common Prayer : it empowered all magistrates to levy a fine of £5 upon each 
person, or to imprison for three months, for the first offence ; a fine of £10, or to 
imprison for six months, for the second offence ; and a fine of £100, or to be trans- 
ported for seven years, for the third offence ; and in case of returning or escape, 
to the suffering of death without benefit of clergy ! 

While the papists deny the use of the Scriptures to the people, and lay them aside 
for traditions as authoritative, we do not wonder at the enacting and publishing 
intolerant canons ; but for the Protestants, with the Bible open before them, to pass 



THE PURITANS. 217 

such shocking laws, utterly repugnant both to the letter and spirit of the Christian 
religion, is more than astonishing ! 

The conventicle act was a terrible scourge to the nation ; and it was rigorously 
enforced by the authority of the bishops. Archbishop Sheldon sent orders to all the 
bishops of his province, to return the names of all the ejected Nonconformist minis- 
ters, with their places of abode, and manner of life, with a view to enforce the laws 
more strictly against them. By these measures the jails throughout the country 
were quickly filled with the Nonconformists. Some of the ministers, after attending 
public worship at church, were disturbed for delivering a short exhortation to a few 
of their parishioners : their houses were burst open, and their hearers taken into 
custody : warrants were issued for levying twenty pounds on the minister, the same 
sum on the house, and five pounds upon each of.; the hearers. If the money was not 
immediately paid, a seizure was made of the goods, wares, or cattle, which were 
sold for sums far less than their value. If the seizure did not ansAver the fine, the 
minister and people were hurried to prison, and held'under confinement for three or 
six months ; and informers being encouraged by the ruling clergy, multitudes fol- 
lowed this scandalous but lucrative employment. 

So great was the severity of the times, and the arbitrary proceedings of the 
justices, that many were afraid to -pray in their families, or even to say grace at 
their meals, if five strangers were present at table. But, to avoid this law, the 
pious people, like the primitive Christians, when forbidden by their pagan persecu- 
tors to assemble for public worship, met frequently in the night, and in the most 
private places, " dens, arid caves of the earth ;" yet they were often discovered, and 
dragged to prison : still in all their hardship, like their' blessed Lord and Master, 
they never resisted, but went quietly with the soldiers or officers. 

Barbarous and infamous as was the conventicle act/ this was not the worst : 
inhuman bigotry had not yet expended all its ingenuity; nor were all the pious 
Nonconformists destroyed ; they appeared undiminished in number, and other 
means were tried, still more worthy of evil spirits. 

The Five Mile Act was passed in 1665, under the influence of lord Clarendon, and 
archbishop Sheldon. This was designed effectually to extirpate Dissenters, by de- 
priving them of the means of subsistence. The act imposed upon them an unrea- 
sonable oath, which, as some noble lords of that day declared, l: no honest man 
could take."' In case of refusal, it restrained all Dissenting ministers from coming 
within five miles of any city, town, or place, where they had exercised their ministry, 
or had preached in any conventicle, on the penalty of £40 for every such offence ; 
one third to the king, another to the poor, and the rest to the informers ! 

3Iany. no doubt, will be deeply affected, while they are astonished to learn, only 
by so much as is here related of the sufferings which were endured by the English 
Nonconformists and Dissenters. But language would altogether fail to describe the 
extent of the sufferings of those noble confessors of the doctrine of Jesus Christ. 

The miseries which these Dissenters endured by the persecuting prelates, con- 
founded some of even the reflecting Roman Catholics ; one of whom, the Earl of 
Castlemain, truly remarked, " It was never known that Roman Catholics persecuted, 
as the bishops do, those who adhere to the same faith with themselves ; and estab- 
lished an inquisition against the professors of the strictest piety among themselves ; 
and however bloody the persecutions of queen Mary, it is manifest that their persecution 
exceeds it ; for under her there were not more than two or three hundred put to 
death ; whereas, under their persecution, above treble that number have been rifled, 
destroyed, and ruined in their estates, lives, and liberties ; being, as is most remarkable, 
men for the most part of the same spirit with those Protestants who suffered under the 
prelates of queen Mary's time!" 

No reflections could be more natural and just than those of the Roman Catholic 
earl ; while they, in a measure, indicate the dreadful malignity of that bigotry which 
urged even profession a religion, and being the avowed ministers of that religion, 
whose spirit is the most enlarged charity between man and man ! Abused name of 
Christianity ! angels, if possible for them to weep, must shed tears on review of its 
being so grievously dishonored. 

How many there were who suffered under these persecuting laws, it is altogether 
impossible to ascertain correctly. The losses in lives and property, endured by the 
2S 19 



218 PERIOD VIII.. ..1555.. ..1833. 

Puritans, during the reigns of Elizabeth, James I., and Charles I., were immense 
beyond calculation. But it was computed, by competent persons of those times, 
that under the persecuting statutes against Dissenters, during the reign of Charles 
II., and the short reign of James II., about seventy thousand families of them were 
ruined in England, and about eight thousand persons perished in prison ! Lists of 
the names of sixty thousand persons, who had suffered on account of religion, had 
been collected by Mr. Jeremiah White, more than five thousand of whom had died 
in prison, in the reign of Charles II. James II. heard of the manuscript of Mr. 
White, and offered him a thousand guineas for it ; but he refused the amount : yet, 
after reflecting on the consequences of its publication, he generously burnt it, that 
he might not add fuel to the fire of enmity already raging. 

From what has now been recorded, it may be inquired, whether there were no 
pious conformist divines, of genuine Christian principles. To this inquiry, bishop 
Burnet's testimony will partly furnish an answer : he says, " The number of sober, 
honest clergymen was not great." Such of the clergy as were averse to the licen- 
tious and arbitrary measures of the court, were declaimed against, as betrayers of 
the Church : and, therefore, in general, those who were of tolerant principles were 
necessitated to preserve silence. There were, indeed, several of sterling excellence, 
but of inconsiderable influence, during these times, and who became the chief or- 
naments of the Church of England after the Revolution.* 

Amidst these acts of oppression, as if the judgment of God could sleep no longer, 
the city of London was visited with that awful scourge, the plague. One hundred 
thousand of the inhabitants were swept away. Soon after, the city was burned to 
the ground. 

In 1672, Charles suspended the penal laws against Dissenters, and granted a 
general declaration of indulgence. Still, however, much power remained in the 
hands of the papists, who received all the favor which a devoted monarch could 
consistently give. 

About this time was passed the test act, making the Episcopal sacrament a qualifi- 
cation for civil office and employment. This was continued to the year 1828, when 
it was repealed. 

83. Charles II. dying in 1685, was succeeded by the duke of York, 
under the title of James II. This monarch employed the most offensive 
measures for rendering popery the established religion of his dominions. 
In consequence of his arbitrary rule, his attempt to abridge the liberties 
of his Protestant subjects, and to enforce the papal religion upon them, 
they united in dethroning him, and in placing his son-in-law, William, 
Prince of Orange, on the throne. This event, known in English His- 
tory, by the name of " the Revolution" occurred in 1688. 

James inherited the same lofty notions of the absolute power of kings ; while his 
moral character is represented as equally bad, or even worse than that of his brother 
Charles II. ; James being malignant, revengeful, and sanguinary. He attempted to 
conceal his vices under the mask of devotion, which he observed according to the 
rites of the Roman Catholic Church,, and the interests of which he endeavored to 
promote, as the means of securing his royal prerogative. 

The Dissenters gained but little by the succession of James II., by whom they 
were indulged or persecuted, according as it appeared to the king likely to advance 
the popish cause, or his own absolute power ; the court prelates joining in almost 
every oppressive measure against them. The sufferings of the Nonconformists in 
this reign were extremely grievous, by means of the spiritual courts, which were 
crowded with business through an active host of base informers. On some occa- 
sions, dissenting ministers could neither travel on the road, nor appear in public, 
except in disguise ; indeed, they were afraid to be seen in the houses of their friends, 
pursuivants from the spiritual courts being always abroad, and upon the watch for 
them. 

*Timpson's Church History. 



THE PURITANS. 219 

The nature and degree of the persecution of Dissenters in these times, may be 
further understood, partly from an address and petition of the Quakers, presented to 
the king and parliament, in the year after the accession of James II. Among 
numerous other grievances of a dreadful kind, -which that body endured, they say, 
-• Now there remain in prison one thousand three hundred and eighty-three, of whom 
two hundred are women ! Above three hundred and fifty have died in prison, since 
the year 1660, near one hundred of whom since the year 16S0. In London, the 
jail of Newgate has been crowded within these two years, sometimes with near 
twenty in a room, whereby several have been suffocated ; and. others, who have been 
taken' out sick, have died of malignant fevers within a few days." "With their 
address, the Quakers presented a list of their friends in prison, in several counties, 
amounting to one thousand four hundred and sixty, not for any act of criminality, 
but on account of their nonconformity to the religious rites of the Church of Eng- 
land ! 

The character of judge Jefferies is proverbial for brutal ferocity, which was long di- 
rected, in an especial manner, against the Nonconformists ; and as not a few of the 
magistrates partook largely of his spirit, it will not be wondered at, that the suffer- 
ings which they endured were severe, and particularly as it was considered criminal 
to be wanting in zeal against them. The relation of a few circumstances will illus- 
trate the general character of chief justice Jefferies, that shocking scourge of the 
Dissenters. When he made a circuit through the western counties, after the rebellion 
of the duke of Monmouth, he showed the people, that the rigors of the law might 
equal, if not exceed, the ravages of military tyranny. He caused one hundred and 
nine persons to be executed at Dorchester ; a great number at Exeter, Taunton, and 
"Wells ; and, in a word, besides those butchered by the military commanders, two 
hundred and fifty-one are computed to have fallen by the hands of pretended justice. 
The whole country was strewed with hands and limbs of those who had been exe- 
cuted as traitors. Every village, almost, beheld the dead carcass of a wretched 
inhabitant. Bishop Burnet says, that "in several places in the west, there were 
executed near six hundred persons ; and that the quarters of two or three hundred 
were fixed on gibbets, and hung on trees all over the country for fifty miles around, 
to the terror of travellers." Jefferies, in his savage glory, boasted, that he had 
"hanged more than all the judges of England since the time of William the Con- 
queror." At his return from this bloody work, he was rewarded with the office of 
-Lord High Chancellor!" 

Among the most remarkable executions of these times, were those of lady Lisle 
and Mrs. Guant ; both of whom were put to death for acts of charity, in relieving 
and securing those who were doomed as rebels. Lady Lisle had admitted a Pres- 
byterian minister into her house, for which she was tried. She declared, that she 
had no knowledge of his having been in the duke's army, and the jury three times 
gave a verdict of "Not guilty ;" but they were repeatedly sent back by Jefferies, by 
whom they were at length compelled by his menaces to give a sentence against her, 
and she was beheaded. She was above eighty years of age when she suffered! 

Mr*. Guant spent great part of her time and property in works of mercy, visiting 
the jails and the poor. Out of compassion, she received into her house Burton, one 
of Monmouth's men ; but he, having heard of a proclamation which offered an in- 
demnity and reward to those who discovered criminals, was so matured in base 
ingratitude, as to betray his benefactress, bearing witness against her. He received 
a pardon for his treachery ; for her charity she was burnt alive at Tyburn, where she 
suffered with great fortitude and devotion, in the spirit of a Christian. 

From what has already been stated, it will be evident that the state of religion in 
England, during the reign of James II., could not have been externally flourishing. 
The nation generally continued awfully sunk in profaneness and irreligion ; yet the 
power of godliness was very considerable, chiefly among the several denominations 
of Dissenters ; and evidently not the least among the Quakers, whose severe trials 
were the means which God blessed to quicken and benefit the Friends. And though 
these several classes of Dissenters were so cruelly persecuted, and so many thousands 
of them had been ruined, there appeared to be no diminution in their numbers, but 
rather an increase. 

Our limits will not allow us to make extended observations upon every thing 



220 PERIOD VIII... .1555.. ..1833. 

worthy of record in the reign of James II. ; but it may be generally noticed, that the 
arbitrary proceedings of the king against the liberties of the people, in his determined 
efforts to establish popery in England, occasioned to him the loss of his crown, and 
led to the glorious revolution under William, prince of Orange. That worthy prince 
had married Maty, daughter of James II., and in the year 1688, they ascended the 
throne of Great Britain. 

84. The accession of William was highly auspicious to the interests 
of religion. By an act of parliament, the Catholics were excluded from 
holding any office in the nation. Episcopacy was declared to be the 
established religion of the land. Free toleration, however, was granted 
to all dissenters from the Church of England, excepting the Socinians. 

Historians unite in bearing testimony to the excellent character of 
William. Although compelled by circumstances to become a martial 
prince, he exercised his sovereign power in England with singular 
moderation. He was a decided Protestant; an enemy to persecution, 
and was accounted by many to be a man of serious personal piety. 

The several measures which were adopted by this great prince, for the preservation 
and advancement of religion, corresponded with the high character which is here 
given of him. "While presiding over the Dutch republic, the prince of Orange wit- 
nessed the beneficial effects of religious union, arising, not from compulsory statutes, 
with terrible penalties, which never could make men of one mind, but from an 
unlimited toleration. Impressed with the lesson which he had learnt, in seeing the 
harmony of different denominations of Christians living under the same civil govern- 
ment, he avowed his determination, before he ascended the English throne, to protect 
all his subjects from the demon of persecution. Several motions, made by his minis- 
ters, for the abolition of the test and corporation acts, Having been opposed and lost, 
they brought in a bill, which passed into a law, called " The Toleration Act ;" which 
exempted Dissenters from the penalties of former acts, and established the religious 
liberties of the country. 

This act alone, though it did not fully meet the wishes of his enlarged mind, would 
have deservedly immortalized the name of William III. : but he attempted many 
other services for the advancement of true religion. Several of the 'old bishops, 
retaining their affection for the. intolerant policy of the Stuarts, by which the Dissen- 
ters had been oppressed, refused to take the oath of allegiance to William, from which 
they were called "nonjurors." Their vacant sees were filled with the objects of his 
own choice. Gilbert Burnet, who had been obliged to fly to the continent from the 
persecution of James II., returned with William and Mary, by whom he was reward- 
ed with the bishopric of Sarum. Dr. Tillotson was prevailed upon to accept the 
primacy, and was announced archbishop of Canterbury ; and Dr. Sharp was made 
archbishop of York ; these being esteemed the best preachers of their day in the 
Church of England. Dr. Patrick was made bishop of Ely, Dr. Moore of Norwich, 
Dr. Cumberland of Peterborough, and Dr. Fowler of Gloucester. In the course of 
two years, the king had made fifteen bishops, who were esteemed the most learned, 
wise, and exemplary^men that had ever filled their respective sees. They constituted 
the golden age of Episcopacy in England; and feeling the imperious necessity of 
rendering the establishment respectable in the eyes of the nation, that they might 
maintain her ascendancy over the Dissenters, they submitted to become preaching 
bishops, which was a happy and edifying novelty ; though it exposed them to much 
vexatious opposition from the great, who considered their pious zeal as Puritanism! 

The state of religion itself as to its vital power in England, during the reign of 
William and Mary, demands our attentive remark. An entirely new state of things 
arose : the toleration act, granting liberty and affording full protection to the Dissen- 
ters, the revival of religion was very considerable among them. Numerous chapels 
were built for them, for their accommodation, in which the worship of God was 
regularly celebrated, and Christian communion, by conferences and prayer, was ex- 
tensively cultivated and enjoyed. Happily for the cause of religion, in the generous 
spirit of piety, the Presbyterians and Independents formally united in Christian 



THE PURITANS. 221 

fellowship as one people, and holy union in various ways was extensively pro- 
moted. 

Ingenuity, directed by true catholic piety, originated many plans of benevolence, 
which were the means of incalculable benefit to the souls of men. Private associa- 
tions were formed among those who were truly religious, for the advancement of the 
best interests of men, both temporal and spiritual : a few of them deserve special 
mention, as they are not generally known, and yet the revival of religion, in our 
times, is indebted to them as the blessed commencement of a series of exercises 
and plans, which seem to have been ordained to hasten on the kingdom of Christ 
upon earth. 

In 1691, a " Society for the Formation of Manners" was established in London : 
another, consisting of about fifty tradesmen, " for suppressing disorderly houses;" 
with a society to preserve the office of constable respectable. Thirty-five religious 
societies were formed in London, to seek a revival of religion, by prayer and frequent 
conference. The same plans were adopted in various parts of England and Ireland. 
In DubUn these societies were joined by bishops and many of the' clergy. But a 
powerful and violent party in the Church loaded with extreme abuse those of their 
brethren who formed any union with the Dissenters in their works of piety. 

Still some continued, for several years, diligent and active ; so that by the pious 
zeal of the moderate clergy, religion greatly revived in the Church of England, and 
many of the customs of the Dissenters were, to a considerable extent, adopted and 
followed by them. From these voluntary associations arose those societies for the 
"promotion of religion," and from these that "Society for Promoting Christian 
Knowledge." King William and his pious queen, perceiving the importance of this, 
incorporated the archbishops, bishops, nobility, fee., including all the members of the 
former societies, into the society still existing under the above title ; but much of its 
voluntary and Christian character being lost by its incorporation, after a few years it 
sunk into comparative uselessness. 

Bishop Burnet speaks of these good works, in the "History of his own Times," 
mostly concealing in how great a degree they were promoted by his own instrumen- 
tality. The account is honorable to the writer, as it yields to the Dissenters that 
which many have been willing to deny — their former diligence in every work of 
Christian love. The bishop says, "In James's reign, the fear of popery was so 
strong, as well as just, that many, in and about London, began to meet often together, 
both for devotion and their further instruction : things of this kind had been former- 
ly practised only among the Puritans and Dissenters : but these were of the Church, 
and. came to their ministers, to be assisted with forms of prayer and other directions : 
they were chiefly directed by Dr. Beveridge and Dr. Horneck. Some disliked this, 
and were afraid it might be the original of new factions and parties ; but wiser and 
better men thought it was not fit and decent to check a spirit of devotion at such a 
time : it might have given scandal, and it seemed a discouraging of piety, and might 
be a means to drive well meaning persons over to the Dissenters. After the revolu- 
tion, these societies became more numerous, and, for a greater encouragement to 
devotion, they got such collections to be made as maintained many clergymen to read 
prayers in so many places, and at so many different hours, that devout persons might 
have that comfort at every hour in the day. There w T ere constant sacraments every 
Lord's day in many Churches ; there were both greater numbers and greater appear- 
ances of devotion at prayers and sacraments, than had been observed in the memory 
of man. These societies resolved to inform the magistrates of swearers, drunkards, 
profaners of the Lord's day, and of lewd houses ; from this they were called " Socie- 
ties of Reformation." Some good magistrates encouraged them, but others treated 
them roughly. As soon as queen Mary heard of this, she did, by her letters and 
proclamations, encourage these good designs, which were afterwards prosecuted by 
the king. Other societies set themselves to raise charity schools, for teaching poor 
children, for clothing them, and binding them out to trades. Many books were 
printed and sent over the nation by them, to be freely distributed ; these were called 
" Societies for Promoting Christian Knowledge." In many places in the nation, the 
clergy met often together, to confer about matters of religion and learning ; and they 
got libraries to be raised for their common use. At last a corporation was raised by 
the king for propagating the Gospel among infidels, for settling schools in our planta- 

19* 



222 PERIOD VIII.. ..1555.. ..1833. 

tions, for furnishing the clergy that were sent thither, and for sending missionaries 
among such of our plantations as were not able to provide pastors for themselves. It 
was a glorious conclusion of a reign that was begun with preserving religion, thus 
to create a corporation for propagating it to the remotest parts of the earth, and 
among infidels : then were very liberal subscriptions made to it by many of the 
bishops and clergy, who set about it with great care and zeal."* 

85. The partial revival of religion, which blessed the Church of 
England during the reign of William, continued for some years after 
the succession of queen Anne, who ascended the throne in 1702. But 
before the close of her reign a season of great darkness ensued, and 
vital piety was seriously injured by the prevalence of the Arian doctrine, 
and the renewal of prelatical intolerance. 

Anne herself was generally called " the good ;" being a princess of amiable manners 
in private life, and prosperous throughout her reign, chiefly by means of the vast 
abilities of her ministers and military commanders. 

Arianism affected the interests of religion in the Church of England, by means of 
the writings of professor Whiston, of the university of Cambridge, and those of Dr. 
Samuel Clarke, rector of St. James's, "Westminster, who were the most distinguished 
advocates of that doctrine. Their works were eagerly read, and their principles 
spread extensively, both among the clergy and among the graduates at the universi- 
ties, exerting a withering influence upon vital godliness. 

Anne was a Stuart ; a daughter of James II. She inherited a large portion of the 
bigotry of that unhappy family ; and she diffused or cherished that hateful principle 
to a great degree, throughout the kingdom. The spirit of persecution, which William 
had repressed, was revived. As a preliminary measure, the advocates of intolerance 
projected a law, which should subject to severe penalties those persons who, holding 
any office under government, or being members of corporations, should be proved to 
have been present, on any occasion, at a dissenting place of. worship, in time of 
divine service. Their attempts were defeated by the firmness of the queen's minis- 
ters, who, having been in office under William, were men of moderation. But the 
repose was again broken by an intemperate zealot, named Sacheverel, whom bishop 
Burnet characterizes as " a bold, insolent man, with a very small measure of religion, 
virtue, learning, or good sense ;" and the cry of " the Church in danger," was 
sounded throughout the nation. In a sermon before the lord mayor and sheriffs of 
London, he censured the revolution, and expatiated on the danger of the Church, and 
what he called the machinations of Dissenters ; and magnified the evils which, he 
said, were likely to arise from toleration. For his rashness, Sacheverel was impeach- 
ed for misdemeanor ; and, after a long and tumultuous trial, his sermons were ordered 
to be burnt by the public executioner, and himself to be suspended for three years. 

The doctrines of Sacheverel were, however, approved by the queen ; and even in 
the same year, on account of his pernicious high Church notions, he obtained some 
valuable preferment in the Church, by the royal patronage. 

The first ministers of Anne not favoring her lofty notions, she dismissed them. In 
1701, the " Schism Bill" was passed; by which Dissenters were deprived of the 
privilege of educating their own children ! Several other projects were being formed 
for the further abridgment of religious liberty, and for the restoration of the Stuart 
family to the throne of England • but a gracious Providence averted the threatening 
evils, and removed the queen by death, in 1714 ; and thus opened the way for a more 
worthy dynasty. 

86. On the death of queen Anne, the throne of Great Britain was 
ascended by George I., one of the family of Brunswick. Since that 
period evangelical piety may perhaps be said, upon the whole, to have 
been on the increase, among a portion of the members of the establish- 
ment : yet, it is low, and will probably remain so, so long as that estab- 
lishment continues on its present basis. 

*Timpson's Church Historv. 



THE PURITANS. 223 

The history of religion in the Church of England, since the accession of George 1., 
we shall give in the language of a late ecclesiastical historian, (Timpson,) whom we 
have already largely quoted. " When George I. ascended the throne of Great Bri- 
tain," he observes, " vital godliness appeared to be dying and almost extinct in the 
Church of England; while the learned employed their talents, chiefly in writing 
defences of Christianity against infidels and atheists. In most instances, their able 
treatises are destitute of the grand peculiarities of evangelical doctrine, especially 
the two chief points— justification by faith in the righteousness and atonement of 
Christ ; and sanctification by the gracious influences of the Holy Spirit. The state 
of religion in the Church of England, at the close of the reign of queen Anne, as 
described by bishop Burnet, is most truly deplorable : he remarks, ' During my whole 
life, I have lamented that I saw so little true zeal among our clergy. 1 saw much 
of it in the clergy of the Church of Rome, though it is both ill directed and ill con- 
ducted. I saw much zeal also among the foreign Churches, the Dissenters have a 
great deal among them ; but I must own, the great body of our clergy has always 
appeared dead and lifeless to me ; and instead of animating one another, they seem 
rather to lay one another to sleep. I have observed the clergy in all the places 
through which I have travelled, papists, Lutherans, Calvinists, and Dissenters ; but 
of them all, our clergy is much the most remiss in their labors in private, and the 
least severe in their lives.' As to the articles of the Church, he says, ' The greater 
part subscribe them without ever examining them ; and others do it because they 
must do it, though they can hardly satisfy their consciences about some things in 
them.' 

" Perfectly correspondent with this statement, is his description of the people : he 
says, ; The commonalty of this nation are much the happiest, and live the easiest 
and the most plentifully, of any that ever I saw. They are very sagacious and 
skilful in managing all their concerns, but at the same time it is not to be conceived 
how ignorant they are in matters of religion. The Dissenters have a much larger 
share of knowledge among them, than is among those that come to our Churches. 
This is more to be wondered at, considering the plainness in which matters of religion 
are written in this age, and the many small books concerning these that have been 
published of late years, -which go at easy rates, and of which many thousands are 
every year sent about by charitable societies in London ; so that this ignorance seems 
too obstinate and incurable.' 

" Bishop Butler describes the lamentable state of religion, in the preface to his 
truly valuable little work, on the < Analogy of Religion,' published in 1736. In this 
he confirms the testimony of bishop Burnet. He says, ' It is come, I know not how, 
to be taken for granted, by many persons, that Christianity is not so much as a sub- 
ject for inquiry : but that it is now, at length, discovered to be fictitious ; and, accor- 
dingly, they treat it as if. in the present age, this were a great point among all people 
of discernment ; and nothing remained but to set it up as a principal subject of mirth 
and ridicule ; as it were by way of reprisals, for its having so long interrupted the 
pleasures of the world.' 

" Dr. Haweis, in his ' Impartial Church History,' testifies, ' Between contests for 
power, thirst for riches, and inordinate love of pleasure, the nation sunk down into 
corruption, and the Church erected a feeble barrier against the fashionable pursuits. 
All its great preferments were bestowed to secure friends to the administration : what- 
ever prime minister prevailed, the prelatical bench looked up to their creator with 
devotion and assiduous attention. The life and power of godliness fell to a very low 
standard ; and only here and there an individual cleaved to the faith once delivered 
to the saints, and dared to be singular. It was in this state of torpor and departure 
from truth and godliness, that at Oxford, one of our universities, a few, chiefly young 
men, began to feel the deplorable spiritual ignorance and corruption around them. 
They were conscious something ought to be done to revive a sense of religion in 
principle and practice, from the decay into which it was fallen : they were convinced 
that men of God, and ministers of the sanctuary, ought to lead very different fives 
from any thing they observed at college.' 

•• The late Mr. Newton, an amiable and pious clergyman of London, referring to 
the state of religion in the Church of England, at the same period, observes, ' I am 



224 PERIOD VIII... .1555.. ..1833. 

not sure, that in the year 1740, there was a single parochial minister, who was publicly- 
known as a Gospel minister, in the whole kingdom.' 

" This appears to have been the darkest period in the history of the Church of 
England, since the days of the reformation : but as the darkest part of the night is 
said just to precede the dawn of the morning, so, in secret, the Lord of his universal 
Church was preparing some Boanerges, ' sons of thunder ;' some ' burning and shin- 
ing lights/ by which, with apostolic zeal and intelligence, the lukewarm and spiritu- 
ally dead might be awakened and instructed : all of which was accomplished by the 
ministry of Whitefield and Wesley." 

The rise of the Methodists, and their evangelical, indefatigable labors, excited a 
spirit of inquiry among many of the regular clergy. They were generally stung 
with mortification to see their province invaded by mere laymen, with increasing 
multitudes attached to their ministry. The superior clergy generally employed every 
effort to check the revival of piety in the Church; as they denominated it 
" Puritanism" and " Methodism." So incensed were they, that at Oxford, in 1763, 
six young men were expelled from Edmund Hall, being convicted, before "the vice- 
chancellor and some of the heads of houses," of "holding Methodistical tenets, and 
taking upon them to pray, read, and expound the Scriptures, and singing hymns, 
in a private house." In vain did they appeal to the articles of the Church in support 
of their doctrines ; and equally vain was the ample testimony borne to their piety 
and exemplary lives. Many a worthy curate, also, was expelled from his situation 
on account of his evangelical doctrines, and his pious zeal ; of which we might give 
affecting instances, worthy only of the seventeenth century. 

Still the Spirit of grace was shed forth upon many of the clergy, from time to time : 
they became converted to the true faith of Christ ; and, having received the truth in 
the love of it, they labored diligently and zealously for the salvation of the souls of men. 

Mr. John Newton, an eminent London clergyman, speaking of his Church in a 
letter to a friend, says, " I am not sure, that in the year 1740 there was a single 
Gospel minister in the whole kingdom. Now we have I know not how many ; but 
I think not less than four hundred." This letter was written in 1797. In 1801, he 
says in another letter, " I am told there are ten thousand parishes in England : I 
believe more than nine thousand of these are without the Gospel ;" — meaning in the 
establishment. 

London was deplorably deficient of evangelical clergymen. In 1749, Mr. Romaine 
was chosen lecturer of St. Dunstan's, in the west, where he labored with remarkable 
success, being a man of apostolical piety and zeal : yet in this station he suffered much 
opposition, having not more than one regular evangelical coadjutor in the whole 
metropolis ! He was appointed lecturer at St. George's, Hanover-square, in 1750 ; 
but on account of his popularity, and the church being crowded, he was dismissed, 
in 1755, from his station at the latter church. In 1764, he was elected rector of 
Blackfriars, where he labored with remarkable tokens of the Divine favor, during a 
period of forty years. He died in 1795, leaving the character of a holy man, and a 
powerful preacher 5 which was illustrated by many seals to his ministry in the Gospel. 

Before the decease of Mr. Romaine, there was a considerable addition of pious 
clergymen in London, chiefly by means of the privilege enjoyed by some parishes to 
elect their own ministers ; and by the further privilege, with which others are favor- 
ed, to choose a lecturer in addition to their rector or vicar. In such cases, the Dis- 
senters exerted their influence in favor of those candidates Who were supposed or 
known to be evangelical in their doctrine. 

In different parts of the kingdom, pious Churchmen, whose evangelical pastors had 
been removed by death or preferment, built, chapels, for which they procured licenses, 
and chose their own ministers : but, in many cases, such licenses were refused by the 
bishops ; when they procured ministers who preferred the use of the liturgy, and 
placed, themselves, as Dissenters, under the protection of the toleration act. The 
Church of England, received considerable accessions from pious young men of such 
congregations ; some of whom, possessing promising talents, were supported at the 
universities by the subscriptions of individuals, collected for that purpose. A society 
was formed, with the liberal and benevolent Mr. Thornton at its head, for the purchase 
cf Church livings ; by which means, many pious and eminent clergymen were pro- 
moted to important and influential stations. 



THE PURITANS. 225 

As the Dissenters and Methodists generally assembled : for public worship on the 
evenings of the Lord's day, the practice was adopted by many in the establishment : 
especially in the large towns, by evangelical clergymen. The novelty of these services 
attracted the attention of multitudes : the congregations were large, and incalculable 
was the good resulting from these services. Among those who were most conspicuous 
in the Church of England, for their active and laborious piety, at this period, may be 
mentioned Mr. Hervey. Mr. Grimshawe. Mr. Bemdge, Mr. Romaine, Mr. Toplady, Mr. 
Venn. Mr. Newton, Mr. Scott. Mr. Cecil, Dr. Haweis, and Mr. Simeon. Though so few 
could be found in the middle of the century, at its close the established Church was sup- 
posed to contain nearly a thousand evangelical clergymen ; and they were increasing. 

In the middle of the century, scarcely a professor or tutor of eminent piety was to 
be found at either university : but at its close, it was believed that, both among the 
teachers and the taught, men of evangelical principles and spirit were to be found in 
almost every college, both at Cambridge and at Oxford. 

An effectual means of furthering the cause of vital godliness among the educated 
classes in the Church, may be reckoned the writings of Mr. Wilberforce and Mrs. 
Hannah More, towards the close of the century. The " Practical View of Religion," 
by a layman, a British senator, was a novelty: and its evangelical purity of doctrine 
taught many the value of pure, scriptural Christianity. The elegant and valuable 
writings of Mrs. Hannah More breathed the same devout spirit ; they were adapted 
to the classic refinement of the most accomphshed, while some of them were admi- 
rably suited to interest and instruct the uneducated poor* 

Since the commencement of the nineteenth century, England has been highly 
favored in the increase of both the privileges and the power of religion. Many, even 
of its most intelligent and devout professors, have been struck with astonishment, 
while contemplating what God has wrought among all classes of Christians, who 
believe the inspiration of the Holy Scriptures. 

Emotions, both seriously painful and truly pleasing, must fill the mind, in giving a 
fair and correct exhibition of the state of religion in the Church of England. Accu- 
rate information, uncompromising fidelity, and evangelical candor, are indispensable 
to guide us in treating of this section of the Christian community ; for no portion of 
the professing Church presents to view, anomalies so many, so strange, and so un- 
scriptural, as those which are manifest and the subject of general complaint, in the 
English establishment. 

To be able to form a tolerable estimate of rehgion in the national communion, it 
will be indispensable to keep in mind the peculiar constitution of the Church of Eng- 
land : that it is a privileged corporation, chartered by act of parliament, having the 
sovereign for the time being as its head : and also to consider its practical influence 
in the nation. * 

Divine influence, it is clearly evident, has been graciously afforded to many, both 
of the clergy and laity in this communion, in common with those of other denomi- 
nations ; but still there is a very large majority who cherish and express, from the 
press and the pulpit, the bitterest hostility to the pure doctrines of the Gospel, as they 
were preached at the reformation. That we may give no offence to any, Episcopa- 
lian writers of unquestionable and acknowledged reputation shall be our sole vouchers 
concerning this Church ; and the testimonies shall be given by writers of our times, 
and in their own words. 

Dr. Hobart, " Bishop of the Protestant Episcopal Church in New York," who had 
not only read of the Church of England, but on a visit to this country, in 1824, had 
seen and observed it in actual operation, having returned to America, published a 
"Discourse," in which he says, '-'Look at the most important relation which the 
Church can constitute. — that which connects a pastor with his flock. In the Church of 
England, this connection is absolute property. The livings are in the gift of individuals, 
of the government, or corporate bodies ;f andean be, and are, bought and sold like other 

*Timpson's Church History. 
+ From the " Clerical Guide," it is collected, that of ten thousand eight hundred and se- 
venty-two Church livings in England and Wales, sixty-eight only are in the gift of the 
inhabitants ! All the rest are at the disposal of government, individuals, prelates, univer- 
sities, and public bodies. 

29 



226 PERIOD VIII... ,1555.. ..1833. 

property.* Hence, like other property, they are used for the best interest of the 
holders, and are frequently made subservient to the secular views of individuals and 
families. And they present an excitement to enter into the holy ministry, with too 
great an admixture of worldly motives, and with a spirit often falling short of that 
pure and disinterested ardor, which supremely aims at the promotion of God's glory 
and the salvation of mankind. The connection thus constituted, entirely independent 
of the choice or wishes of the congregation, is held entirely independent of them. 
And such are the gross and lamentable obstructions to the exercise of discipline, from 
the complicated provisions and forms of their ecclesiastical law, that common, and 
even serious, clerical irregularities are not noticed." 

" Advance higher in the relations that subsist in the Church, to those which connect 
a bishop with his diocess. The commission of the bishop, his episcopal authority, is 
conveyed to him by the bishops who consecrate him. But the election of the person 
to be thus consecrated, is nominally in the dean and chapter of the cathedral of the 
diocess ; and theoretically in the king, who gives the dean and chapter permission to 
elect the person, and only the person, whom he names 5 and thus in the actual opera- 
tion of what is more an aristocratical than a monarchical government, the bishops are 
appointed by the cabinet or the prime minister ; and hence, with some most honorable 
exceptions, principally recent, the appointments have notoriously been directed with 
a view to parliamentary interest. Almost all the prelates that have filled the English 
sees, have owed their advancement not solely, as it ought to have been, and as in our 
system it must generally be, to their qualifications for the office ; but to the secular 
interest, extraneous from spiritual or ecclesiastical considerations."! 

To many, the language of Dr. Hobart may seem too censorious 5 but his testimony 
is lamentably true ; and the facilities for obtaining ordination are surprising. Piety 
as seldom a recommendation, but often a hindrance, especially if it be connected with 
an avowal of evangelical sentiment. The late amiable Legh Richmond, in. a letter 
to his son, in 1820, Observes, "The national Church groans and bleeds, 'from the 
crown of its head to the sole of its feet,' through the daily intrusion of unworthy men 
into its ministry. Patrons, parents, tutors, colleges, are annually pouring a torrent 
of incompetent youth into th§ Church, and loading the nation with spiritual guilt. 
Hence souls are neglected and ruined—bigotry and ignorance prevail— Church pride 

* This shocking traffic in the souls of men is notoriously common ; and the whole history 
of religious profession does not exhibit such enormities in the presence of the opened Scrip- 
tures, as is presented by this system. The Morning Chronicle of July 13, 1824, says, " The 
Church livings in Essex, sold on the 1st inst. by Mr. Robbins, of Regent-street, were not 
the absolute advowsons, but the next presentations, contingent on the lives of Mr. and Mrs. 
W. T. P. L. Wellesley, aged thirty-six and twenty-five years Respectively, and were as 
under.: — 

Place. Description Estimated Annual Value. Age of Incumbent Sold for. 

Wanstead, . . .. .Rectory.. ..... . 650 pounds 62. . . .. 2,400 pounds. 

Woodford, .... " ...... 1,200 " . . . . 58 ., . . '4,200 " 

Great Paindon, .... " ..... 500 " .... 63 .... . 1,600 " 

Fitfield, ..... " 525 " .... 59 ... . 1,520 " 

Rochford, " 700 " .... 62 ... . 2,000 " 

Filstead, .... " 400 " 50 900 « 

Roydon, " ..... 200 " .... 46 580 " 

"The biddings appeared to be governed by the age and health of the incumbents, resi- 
dence, situation, and other local circumstances, with which the parties interested seemed to 
be well acquainted." 

" St. James's Chronicle," of November 20 to 23, 1830, contains the following articles of 
"Property for sale," and specified in numbers from one to seventy -nine. It is the advertise- 
ment of only one clerical agent. 

20 Advowsons, income from 300Z. to 2,000Z. per annum. 

12 Next Presentations, income from 150Z. to 700Z. per annum. 

45 Other Livings for sale or exchange, including " a sinecure of two parishes in Ireland,"' 
for which " a dispensation has been granted ;" and two livings, one of 700Z., and the other 
of 1,006/. per annum." 

+ " The United States of America compared with some European countries," &c, oy Dr. 
Hobart, p. 18—25. 



THE PURITANS. , 227 

triumphs over Church godliness — and the establishment is despised, deserted, and 
wounded."* 

Natural}; might it be expected, that from such a system in operation, the power of 
religion in the nation would be exceedingly low ; and this would have been the lamen- 
table case, but for the zealous labors of the Dissenters and Methodists. On this sub- 
ject the testimony of a highly respectable beneficed clergyman, of the city of York, 
deserves especial regard. Mr. Acaster says, " The bishop of Winchester tells us, in 
his late charge at Llandaff, that out of two hundred and thirty-four incumbences, into 
which the diocess is divided, only ninety-seven parishes enjoy the advantage of clergy, 
incumbents, and curates, actually resident ! Taking the curates to amount to one 
half of the whole, which will be found, I believe, to be generally correct, then only 
about forty-eight of the two hundred and thirty-four incumbents are actually resident 
in their parishes." 

" Conceiving this to be a fair specimen of the state of every diocess in the kingdom, 
what an alarming reflection is it calculated to excite ! Nearly four fifths of the 
parishes throughout the whole kingdom have no resident incumbent ; consequently, 
near four fifths of the people are left, as it respects their paid and legal pastor, as 
sheep without a shepherd. They have no incumbent to watch over them, to feed 
them, or to care for their best and highest interests ; none to whom they can resort 
for advice, counsel, or succor, in all their trials, sorrows, temptations, and difficulties ; 
none to instruct, to soothe, and comfort them, on the bed of affliction and death ; and 
none to assist them in their preparation for a boundless and never-ending eternity. 
Their legal, paid, rightful, and most solemnly avowed instructors are fled. Some 
the)' never see or hear, for five — ten — fifteen — -twenty, and even thirty years together. 
Some, again, are born, brought up, marry, have families, live, and die, and enter into 
eternity, without ever once either seeing or hearing their legal teacher. I speak of 
numerous facts in all the above instances within my own knowledge, and of several 
incumbents whose churches and parishes I can see from the place in which I sit and 
write ; so that, in regard to the incumbents, there are millions through the land who 
have literally no man that careth for their souls. What a consolation ! What a fear- 
ful consolation !" 

" And is all this known, and yet tolerated? Yes, it is known, it is tolerated ; it is 
often facilitated by tho«e whose duty it is to stand in the gap ; and, what is still more 
fearful and alarming, it is barred from remedy by the dispensations and licenses of our 
spiritual rulers." 

" If any thing can unloose the binding sinews of a state ; if any thing can weaken 
and destroy that religious principle which is the only sure bond of its peace and 
security ; if any thing can arouse the displeasure of Almighty God against it, alienate 
the affections of the people from it, (the established Church,) render it loathsome in 
their estimation, make them desire its downfall, and raise their shout, — Down with it! 
down with it ! even to the ground ! there is, then, in this sad direliction of principle 
and of duty, a cause afforded, and which, without a speedy remedy, is sufficient of 
itself to effect eventually the ruin of both. Perhaps half the population of the country" 
have already left the establishment, and ranged themselves under the standard of 
dissent. And if we add to this the very slight attention paid to religion by a great 
majority of the rest, we shall soon perceive the critical situation in which we stand, 
and how very easj' a concurrence of events may turn the scale against us, and involve 
both the Church and the state in one and the same overwhelming ruin."f 

Xon-resident incumbents, having obtained, in many instances, several livings ; and 
if related to bishops or noble families, other " valuable preferment in the Church," in 
some instances to the number of five or six, the whole amounting to several thou- 
sands a year value, employ curates " to do duty for them." These laborers amount 
to the number of four thousand and ninety-five, as appears by the report made by 
the bishops to the privy council in 1827, and their average salary is about seventy- 
four pounds per annum ! Such is the miserable pittance with which " the superior 
clergy," according to the present system of the Church of England, reward their 

* Memoirs of Legh Richmond, by Grimshawe, p. 461, 462. 
+ The Church in Danger from Herself, &c., by John Acaster, vicar of St. Helen's, York. 



PERIOD VIII.. ..1555.. ..1833. 

humbler brethren, who perform for them the clerical duties, which many of them are 
known to abhor. How contrary to all our ideas of equity and uprightness is this mer- 
cenary conduct ! And how utterly repugnant to the righteous institutions, and to the 
benevolent spirit, of Christianity ! 

Violations of the duty of the Christian ministry, so flagrant as these testimonies 
declare, demonstrate the moral unfitness of many of the clergy for their assumed 
office. But this is observed to be the natural consequence of the system, which 
deprives the people of their right to choose their own ministers, and makes Church 
livings mere articles of property, and to serve as convenient revenues for the younger 
sons of our nobility and gentry. Nor is this the whole of the evil; it affords the 
daring advocates of infidelity the most powerful arguments with which to assail 
Christianity, through the corruptions of its professors. 

Besides, many of the clergy are known to be incompetent to make the sermons 
which they read to their people, and they procure them "from certain booksellers, writ- 
ten or lithographed, as we see advertised. This subject is seriously lamented by a 
■clerical writer, in the "Christian Observer" for this month, (January, 1832.) He 
says, " Almost every dissenting community has its theological seminary — and the 
advanced state of public information, the progress of popery, infidelity, and literary 
irreligion, the inroads to fanaticism, and the extension of schools of every class — all 
require high professional competency in the clergy of the established Church. And 
yet to this hour, there is no appointed seat of theological training for our clerical 
candidates. The universities afford the basis of a solid education, and require such 
a general knowledge of sacred literature, as may be expected from lay as well as 
professional students : but they go no further, and the graduate must glean, where 
and how he can, the great mass of what is necessary to the efficient discharge of his 
function. The word of God says, l Not a novice f but novices, so far as respects any 
public provision for instruction, must be not a few of our candidates for holy orders ; 
and as the bishop can ordain only the best he can get, novices are every day thrust 
into our parishes to take the oversight of souls, and often with less scriptural infor- 
mation even to compose a sermon, or to follow up the details of pastoral duties, than 
falls to. the share of many a well taught national schoolboy." 

* Though all the clergy subscribe the. same creeds and articles of religion, and read 
the same forms of prayer, their published writings prove, that every diversity of sen- 
timent in religion is held by individuals among them : and this is regretted as past 
remedy, while the present system of patronage and' trading in Church livings is 
■allowed to exist. Mr. Acaster complains, that " great difference exists among her 
ministers on some important doctrines of religion, dangerous to the souls of men, and 
mimical to the peace and stability of the Church." # It is seriously deplored by many 
of the pious clergy, as a well known fact, that no communion is so torn and agitated 
with extravagant doctrinal speculations, at the present time, as the Church of Eng- 
land! 

Orthodoxy in the Established Church, is peculiarly claimed by a very large majority 
of the clergy, generally denominated High Churchmen. These are mostly latitudi- 
narian in their principles, and differing widely in point of faith ; denouncing the 
distinguishing doctrines of the Reformation, they are chiefly zealous for the external 
polity of the Church, and opposers of their evangelical brethren, whom they commonly 

*'Mr. James, an Independent minister of the highest reputation, remarks, in a recent pub- 
lication, in reply to an attack on his principles, " No one can for a moment doubt, that the 
Church of England comprehends within her pale persons holding the widest possible variety 
of religious opinions : Socinians ; _ Arians ; Armmians, from Pelagianism to the modified 
Arminianism of Tillotson ; Baxterians ; Calvinists of all grades, from the Supra-lapsarian 
of Dr. Hawker to the more moderate views of Davenant and South ; Hutchinsonians ; Bap- 
tism Regeneration advocates, and their opponents ; Swedenborgians ; the followers of 
Joanna Southcote ; Modern Millenarians ; believers in the unconsciousness of the soul from 
death to the resurrection ; followers of Mr. Irving on the peccability of Christ's human 
nature, &c.,&c. It is known as an undoubted fact, that the error which has done the greatest 
mischief in our communities, has been principally cherished by the works of Dr. Crisp and 
Dr. Hawker; both of them divines of the Church of England. Dr. Hawker's books and 
converts have infested our Churches with a kind of pestilence, and are perverting the minds 
of multitudes within the pale of the establishment."—" Dissent and the Church," by the 
Rev. J. A. James, p. 76. 



THE PURITANS. 229 

represent as enemies to the establishment, and uniting with Dissenters in promoting 
its overthrow. This class, including the dignitaries, have uniformly been unfriendly 
to the Bible Society, and many of them its avowed and determined enemies. 

Evangelical truth has, however, an increased number of holy and devoted friends 
in the Church of England, over whose corruptions they sincerely mourn, and it is 
believed that this body is still increasing. God has graciously poured out of his spirit 
upon them, and qualified them for their spiritual work. But these have arisen in 
opposition to the ecclesiastical system of that Church, from the rulers of which not a 
few of them, especially curates, have been called to endure persecutions. Many 
excellent pastors have been brought forward, by the zeal and liberality of individuals, 
who have educated pious young men, and purchased livings, or built chapels for 
them. The •• Chapels of Ease" in populous parishes, amount to one thousand five 
hundred ; besides about two hundred new churches, built principally with the late 
parliamentary grant of one million five hundred thousand pounds ; and popular pious 
clergymen have in many instances succeeded in obtaining preferment to them. 

The elevation to the Episcopacy of the diligent and evangelical Dr. Ryder, in 1812, 
and of the two Sumners, one in 1826, and the other in 1828, has been, as is thought, 
an unspeakable blessing to the country ; though their promotion was not on account 
of their piety or ministerial qualifications, but by interest and influence near the 
throne. These good men preach frequently ; they give their support to the Bible 
Society ; and they have generally promoted pious clergymen in their respective dio- 
cesses. 

Of the number of this evangelical class of the clergy, it is difficult to form a correct 
estimate ; but those who are intimate with the affairs of the Church Missionary Society, 
and other societies connected with the Church, compute them at about twelve hundred ; 
some others reckon them at about two thousand ; and the Rev. D. Wilson has given 
it as his opinion, that there are about three thousand pious clergymen in the estab- 
lishment. 

Religion in the Church of England, flourishes chiefly among this class ; in which 
are to be found some of the most excellent examples of practical godliness, pastoral 
diligence, and evangelical faithfulness. A great proportion of these are among the 
ministers of chapels, which have been erected by individuals in or near populous 
vicinities, and licensed bv the bishops, allowing the people to choose their own minis- 
ters, who are supported by the free contributions of those who enjoy their services. 
These excellent men take the liveliest interest in the Bible Society, and other institu- 
tions for the advancement of the kingdom of Christ among men. Many of their 
plans they have adopted from the Dissenters, both in the formation of various associa- 
tions for the promotion of religion, and the more retired oversight of their own particular 
congregations : so that in very many instances, especially in London and in populous 
districts of the country, they have departed widely from the spirit and forms of the 
Church, and have become practical Dissenters ; having like them prayer meetings, 
and various other devotional exercises, for the increase of personal and social religion. 
Several of the bishops have denounced these exercises as Methodistical ; and many 
pious curates have been dismissed from their situations, by their superiors, on account 
of their active zeal in seeking the salvation of their people. Still it is believed these 
devoted men increase : may they increase a hundred fold, blessed of God their Savior, 
and made a public blessing ! 

Among the evangelical clergy of this century, there are three especially who have 
contributed imperishable treasures to the Church of God, by their invaluable writings. 
Mr. Thomas Scott, in his "Commentary on the Scriptures ;" Mr. Home, in his " Intro- 
duction to the Critical Study of the Scriptures ;" and Mr. Simeon, in his "Homilies 
on the whole Scriptures," designed as plans of sermons for the assistance of the 
clergy. But there are many others, whose writings have been eminently serviceable 
in the cause of evangelical religion ; among whom we must not omit to mention, Dr. 
Paley. Mr. Newton, Mr. Cecil, Mr. Milner, Mr. Bickersteth, Mr. D. Wilson, Mr. 
Townsend. and bishop John Bird Sumner. 

We shall only add concerning the ecclesiastical establishment of England, that the 
king is the temporal head. He appoints her bishops. She has two archbishops, those 
of Canterbury and York, and twenty-six bishops ; sixty archdeacons or bishop's 
deputies ; eighteen hundred clergy ; ten thousand five hundred livings, one thousand 

20 



230 PERIOD VIII.. ..1555. ...1833. 

of which are in the gift of the king ; a population of five millions, and a revenue of 
three millions sterling. Ireland has four archbishops, and eighteen bishops. Few of 
these ever reside in that country. 

The bishops of the establishment have generally great incomes ; but most of the 
subordinate clergy are confined to an hundred pounds. Each bishop has a chapter 
or council to assist him, and each chapter a dean. The dean and chapter are com- 
posed of dignitaries, who are called canons or prebendaries, because they possess a 
prebend, or revenue allotted for the performance of divine service in a cathedral or 
collegiate church. These form the bishop's court, and take cognizance of all eccle- 
siastical offences. 

The other principal clergy are rectors, who hold a living, of which the revenue, or 
tithes, are entire ; vicars, who hold a living which has passed into secular hands ; 
curates, who are subject to a rector or vicar ; deacons, who are licensed to preach, but 
not to administer the ordinances. 

A convocation is an assembly of clergy, convened to consult on ecclesiastical affairs. 
It is held during the session of parliament, and consists of an upper and lower house. 
In the upper house sit the archbishops and bishops ; in the lower house sit the inferior 
clergy, represented by their proctors or delegates. The latter house consists of one 
hundred and forty-three divines, viz., twenty-two deans, fifty-three archdeacons, twen- 
ty-four prebendaries, and forty-four proctors of the diocesan clergy. 

The English Church maintains the sufficiency of the Scriptures, as a rule of faith 
and practice. Her doctrines are contained in the book of Homilies, (Sec. 44,) and in 
the thirty-nine articles, which latter, with the three creeds and her catechism, are 
contained in the book of common prayer. 

It may here be proper to add, in respect to those who assert that Episcopacy is of 
divine right, that they maintain that bishops, [episcopous] presbyters, (or priests,) and 
deacons, are three distinct orders in the Church ; and that the bishops have a supe- 
riority over both the others ; in proof of this, they allege, that during our Savior's 
stay upon earth, he had under him two distinct orders of ministers — the Twelve, and 
the Seventy ; and after his ascension, we read of apostles, presbyters, and deacons, 
in the Church. That the apostolic, or highest order, is designed to.be permanent, they 
think, is evident from bishops being instituted by the apostles themselves, to succeed 
them in great cities, as Timothy at Ephesus, Titus at Crete, &c. It appears, that 
Timothy and Titus were superior to modern presbyters, from the offices assigned 
them. Timothy was, by Paul, empowered to preside over the presbyters of Ephesus, 
to receive accusations against them, (1 Tim. v. 19,) to exhort, to charge, and even to 
rebuke them ; and Titus was by the same apostle left in Crete, for the express pur- 
pose of setting things in order, and ordaining presbyters in every city. 

They contend, that bishops, in' the sense in which they use the term, certainly 
existed in the Churches as early as A. D. 160. They lay great stress on the writings 
of the Christian Fathers on this point, and in particular on Clement, and the Epistles 
of St. Ignatius. The latter, in his Epistle to the Smymeans, calls upon Christians 
" to obey their bishop, even as Christ obeyed the Father ; to venerate the presbyters, 
as the apostles ; and the deacons, as the commandments of God." Presbyterians, 
and other Dissenters, however, demur as to this authority, and appeal to Scripture. They 
plead the great dissimilarity between this language and that of the apostles ; and strongly 
suspect, that these Ignatian Epistles have either been forged, or greatly corrupted, by 
the Church of Rome, in order to lay a foundation for the authority assumed by the 
clergy, on the establishment of Christianity under Constantine. 

The friends of Episcopacy also appeal to the Jewish establishment ; but this, Dis- 
senters consider as wholly superseded by the spiritual economy of the Gospel. 

" It cannot be proved," says Dr. Paley, "that any form of Church government was 
laid down in the Christian, as it had been in the Jewish Scriptures, with a view of 
fixing a constitution for succeeding ages. . . . The truth seems to have been, that such 
offices were at first erected in the Christian church, as the good order, the instruction, 
and the exigencies of the society at that time required ; without any intention,. at least 
without any declared design, of regulating the appointment, authority, or the distinc- 
tion of Christian ministers under future circumstances. " # 

*Paley's M. & P. Philos. vol. ii. p. 175. 



THE PURITANS. 231 

Archbishop Usher proposed a reduction of Episcopacy, preserving the different 
orders, but reducing the government of the Church to a semblance of Presbyterian- 
ism ; or rather, perhaps, to that of the Church of the United Brethren. 

The more rigid Episcopalians admit of no ordination as valid in the Church, but 
by the hands of bishops, and those derived in a right line from the apostles ; but, 
since Dr. Paley. bishop Prettyinan, and other moderns, have admitted Episcopal 
government to be founded in expediency, rather than in divine right, it seems diffi- 
cult to maintain the absolute necessity of Episcopal ordination to the Christian minis- 
trv, however necessary it may be to officiating in the Church of England.* 

DISSENTERS, OR INDEPENDENTS. 

S7. It belongs to this place, to notice, in a more particular manner, a 
numerous body of religious persons in England, known by the name 
of Dissenters, or Independents. The term Dissenter is, indeed, fre- 
quently applied to all denominations, which have broken ofT from the 
establishment ; but in the present instance, it is used to denote two 
classes in England, viz. : the Presbyterians and Independents, or Con- 
gregationalists. 

88. The English Presbyterians and Independents of the present day, 
adopt nearly the same mode of Church government, and differ chiefly 
in the stronger attachment to Calvinism of the latter than the former.! 

The original Puritans appear to have been strict Presbyterians, and the Churches 
first formed by those from England, who took refuge in Amsterdam, Rotterdam, the 
Hague. Leyden. &cc, from prelatical intolerance in their own country, were formed 
after the Presbyterian model, and were maintained by the states, according to treaty 
with queen Elizabeth, as the French and Dutch Churches were in England.^ 

At the revolution, in 1688, the Presbyterians and Independents gained a legal 
toleration; but their cause having much declined from the restoration of Charles II., 
they entered into a union, in 1690, comprised in nine articles, for self preservation, 
and have since been considered as one, though they still differ in Church government. 

S9. The first Independent or Congregational Church in England, was 
established by a Mr. Jacob, in the year 1616. It was originally a small 
body ; and, for many years, held its meetings in private places. In 1640, 
they first ventured to meet publicly. From that time, to the present, 
they have gradually gathered strength, and at no distant day may nu- 
merically, at least, exceed those of the establishment. 

The importance of this body of Christians in England, will justify a somewhat 
extended notice of their rise and advancement to their present respectable and influ- 
ential condition in that country. 

Henry Jacob, the founder of the first Independent Church in England, originally 
belonged to the establishment, but withal was a zealous Puritan ; he wrote in 
opposition to one Johnson, a Brownist, and in defence of the Church of England, as 
a true Church of Christ ; yet he admitted the existence of serious abuses, and the 
necessity of reform. 

On a visit to Leyden, he fell in with the pious Independent, Mr. Robinson, whose 
reculiar sentiments of Church discipline, he embraced. On his return to England, 
about the year 1616. he imparted his design to several of the most distinguished 
Puritans, of setting up a separate congregation, like those in Holland. 

This meeting the views of others, a day of solemn fasting and prayer was observ- 
ed, at the close of which, the Church was duly gathered, and the covenant solemnly 
acknowledged, and agreed to. Mr. Jacob was chosen the first pastor. He continued. 

* Williams : s Dictionary of all Religions. Third London edition. 
+ Buck's Theological Dictionary, Art. Independents. 

* Neal's History of the Puritans, vol. iv. p. 68. 



232 PERIOD VIII.. ..1555.. ..1833. 

with his people eight years j but, in the year 1624, he relinquished his station, and 
embarked for Virginia. 

Mr. Jacob was succeeded in the pastoral office, by Mr. John Lathrop. In his time, 
the congregation was discovered by the bishop's pursuivant, April 29, 1632, at the 
house of Mr. Humphrey Barnet, a brewer's clerk in Blackfriars, when forty-two of 
them were apprehended, and only eighteen escaped. Those who were thus seized were 
confined in different places, for two years, when they were all released upon bail ; 
excepting Mr. Lathrop, whose release could be effected only upon condition of his 
leaving the country, which he did, in 1634. 

Upon Mr. Lathrop's retiring to New England, the congregation chose the famous 
Mr. Canne, author of the marginal references in the Bible, as their pastor. In after 
years he was succeeded by several others, Howe, More, &c. 

In 1640-1, Jan. 7-18, the congregation, for the first time, ventured to meet in pub- 
lic, which they did in Dead Man's Place, in Southwick. But there they were dis- 
covered by the king's marshal, and most of them were committed to Clink's prison. 
On the following day, they were arraigned before the house of lords, and charged 
with denying the king's supremacy, in ecclesiastical matters, and preaching in sepa- 
rate congregations, contrary to law. To this they replied, that they could acknow- 
ledge no other head of the Church but Christ — that no prince or earthly power had 
a right to bind their consciences — but that they disowned all foreign power and 
jurisdiction. A year previously, the consequences of such frankness might have 
been severe : but now they were dismissed with a gentle reprimand ; and, on the 
following Sabbath, some of the house even attended their worship to hear their minis- 
ter preach, and so well satisfied were they, that in conclusion of the service they 
joined in contributing for the poor* 

"Without pursuing the minute history of this people further, it may be observed, 
that from this period they continued to acquire strength and importance ; and at the 
beginning of the eighteenth century, the Dissenters, embracing all who had left the 
establishment, were one thousand and seven churches, two hundred and forty of 
whom were Baptists, besides forty-three in "Wales. 

Pure scriptural religion, however, among the Dissenters, at this latter period, was 
far from being in a flourishing condition. They felt the pernicious influence of the 
national infidelity and immorality ; and the Arian doctrine soon spread from the 
Church of England among the Presbyterian Churches, chiefly in the western counties, 
carrying a withering blight and a deadly power amongst its professors. But there 
were various and vigorous exertions made by many of the orthodox ministers, to 
awake and arouse the people to a sense of their danger, and to promote a revival of 
primitive godliness in the Churches. 

Circular letters were published by the London ministers, addressed to their 
brethren in the country, lamenting the declension, and exciting to prayer on special 
occasions. "Weekly prayer meetings were held by common consent throughout the 
kingdom, to implore the promised influences of the Holy Spirit. County associations 
of ministers and Churches were formed, for the promotion of religion in their several 
districts, and monthly lectures were delivered at their stated meetings. 

Several measures being taken by the queen's government, for the abridgment of 
their liberties, another address was published, in 1702, by the ministers in London, 
entitled, " A Serious Call from the City to the Country, to join with them in setting 
apart some time, viz. : from seven to eight every Tuesday morning, for the solemn 
seeking of God, each one in his closet, in this Critical Juncture." 

Persevering prayer was heard and answered ; and the evils of persecution, which 
had begun to operate, were averted, by means of the death of the queen, and the 
accession of George I. By him, ministers of moderate and enlightened principles 
were chosen, to give him counsel, and execute the laws ; and by his recommendation 
the iniquitous " Schism Bill" was repealed, so that the Dissenters were again allowed 
to educate their children ! 

Means of various kinds were employed by zealous ministers for the advancement 
of religion in the several Churches : among which it will be proper to mention a few. 
In 1729, Mr. Some, an intimate friend of Dr. "Watts and Dr. Doddridge, delivered, 

* Neal's History of the Puritans, vol. ii. Passim. 



THE PURITANS. 233 

before the Leicester county association, an awakening and impressive sermon, which 
was printed, and widely circulated with much benefit, under the title of " The Methods 
to be taken by Ministers for the Revival of Religion." In the same year, Dr. Dod- 
dridge published his " Free Thoughts on the most probable means of reviving the 
Dissenting Interest." 

But among the great men who were remarkably honored of God, at this period, 
was Dr. Watts : he was a singular blessing to the Church of Christ ; and to him, in 
the order of instrumentality, more appears justly to be attributed than to any other 
individual of his time. His hymns, first published about 1707, and afterwards his 
version of the Psalms, were received with delight by most evangelical congregations, 
and they were eminently honored by the great Head of the Church, to awaken the vigor 
and diffuse the sweetness, of experimental godliness ; producing a complete revolution 
in psalmody. These were followed by his divine and moral songs, and his catechisms 
for children ; which, though apparently of humble origin, had no small influence 
upon religious parents, as well as upon their children. The pious doctor conferred 
no small favor upon the Church of Christ by his " Evangelical Sermons for Families," 
and his " Discourses on the World to Come," which were eminently useful : while 
Ins " Logic." •• whose every page is piety," was taught in the university of Oxford. 

The popular writings of Dr. Watts were widely circulated, not only in Great Bri- 
tain and America, but in Germany and Holland. About 1730, Dr. Watts published 
" A Humble Attempt towards the Revival of Practical Religion," and also an im- 
pressive address to Dissenters, written upon the words of our Savior, " What do ye 
more than others V Besides which, he published several interesting pieces from the 
pen of professor Frank, and used his influence in various ways for the advantage of 
pure religion. 

Matthew Henry, by his invaluable Commentary, and his other writings, deserves 
honorable mention, as the means of diffusing the saving knowledge of Christ, and 
serving the interests of his Church. 

In the midland counties, the exertions of Dr. Doddridge were most powerfully and 
beneficially felt. He educated many young men for the ministry ; he projected a 
society for Christian missions to the heathen ; and, in 1741, to arouse his brethren, 
he delivered, in several places, and afterwards published, his solemn discourse on 
the •• Evil and Danger of neglecting the Souls of Men." His " Family Expositor" 
of the Xew Testament, and his work on the " Rise and Progress of Religion in the 
Soul." planned by Dr. Watts, and written at his request, have been incalculable 
blessings to the Church of God. 

At an early period, a correspondence was carried on with the evangelical ministers 
in Scotland and America ; by whom, in 1744, a " General Consent for Prayer," was 
agreed upon, to continue for two years. In answer to those united supplications, 
blessings were showered down upon the Churches, especially in England, Scotland, 
and America. The religious fervor beginning thus to arise, was surprisingly 
augmented by means of the rising and powerful ministry of Whiteneld and Wesley. 

To secure a succession of learned ministers has always been a concern of deep 
interest to Dissenters. But as an unchristian spirit of bigotry excluded them from 
the endowed universities of the nation, they were driven to their own private re- 
sources, to provide against the evil arising from their circumstances. Hence, some 
of the two thousand ejected ministers consecrated themselves, and devoted their 
eminent talents, to the education of pious young men for the Christian ministry ! As 
these devoted men died, they were succeeded by others, many of whom were tutors 
of distinguished abilities ; and as they gave up their time, and directed their ener- 
gies, to a very limited number, a considerable proportion of their students were 
enabled, by pious industry, to attain such eminence in those departments of learning 
ary for their sacred office, that no nation has ever produced men of superior 
ministerial qualifications- 
Bishop Butler, and archbishops Horte and Seeker, than whom the Church of Eng- 
land never possessed brighter ornaments, received their principal education from the 
tutors among Dissenters. 

Altogether to omit mentioning the names of those among the Dissenters who were 
distinguished for learning and pastoral talents, would be most blameworthy; but we 
can notice only a few, as our limits will not allow an extended list ; besides, many 
30 20* 



234 PERIOD VIII... .1555.. ..1833. 

of them are well known by their various and useful writings. Among the tutors of 
this period were Dr. Chauncey, Theophilus Gale, Dr. Ridgley, Dr. Jennings, Dr. 
Taylor, and Dr. Doddridge ; whose works will live to praise them, and carry down 
their names with honor to posterity. 

Among the commentators upon the whole Bible, were Matthew Henry and Dr. Gill ; 
concerning the latter of whom Mr. Toplady, a learned clergyman of the Church of 
England, said, in delineating his character, " If any one man can be supposed to 
have trodden the whole circle of human learning, it is Dr. Gill." Among the ex- 
positors of the New Testament, we must name Dr. Guyse and Dr. Doddridge, of 
whose writings in this department, together with the " Synopsis Criticorum," and 
" Annotations" of Matthew Poole, of the last century, willing testimony is borne by 
those of the Church of England most competent to judge, that they have never been 
surpassed by divines of any age, or of any denomination. 

The works of Dr. Lardner, on the Evidences of Christianity, have placed him at 
the head of all the learned writers in that department. Dr. Paley's celebrated work 
on that subject is confessedly, in great part, borrowed from Lardner ; and next to 
him, against the whole host of deists, Dr. Leland is justly ranked. The writings of 
Jeremiah Jones, on the " Canon of Scripture ;" the Hebrew Concordance of Dr. John 
Taylor, and the various productions of Dr. V/atts, Moses Lowman, Dr. Chandler, 
Dr. Doddridge, Dr. Gill, and Benjamin Bennett, of this period, have rendered their 
names immortal in the Church of God. ♦ 

On the accession of George III., in 1760, the Dissenting Churches in England 
were ascertained to amount to one thousand two hundred and ninety-two, of which 
three hundred and ninety were Baptist ; and one hundred and sixty in "Wales, of 
which fifty-nine were Baptist. 

The progress and prevalence of Methodism had a most surprising influence upon 
the regular Dissenters ; and the power of genuine godliness became eminently in- 
creased, at this time, in their Churches. Monthly lectures were revived and estab- 
lished in the several parts of London. County associations of ministers and Churches 
were formed throughout the country, by the Baptists and Independents, for mutual 
co-operation in the advancement of religion in their respective localities. New con- 
gregations were raised in neglected populous towns and villages, and stated county 
or district meetings were held for prayer and conference. By these various means, 
many schemes of benevolence were formed : new seminaries were established for 
the education of pious men for the ministry, to supply the wants of the increasing 
Churches ; and to furnish missionaries for the promulgation of the Gospel, not only 
throughout Great Britain, but embracing every heathen country. 

The diversified plans of operation became so greatly multiplied, that it will be 
necessary to appropriate a distinct chapter briefly to enumerate the chief of them. 
In 1750, a society was formed in London, for the purpose of circulating Bibles and 
approved books among the poor, at a reduced price ; and several Churchmen co-ope- 
rated in the good work. This may be regarded as an earnest of the still further 
union of the ministers and members of Jesus Christ, in promoting his glorious 
cause, which has since taken place in the Bible Society and some other institutions. 

In 1784, Mr. Robert Raikes, a worthy and liberal Churchman, at Gloucester, 
deeply affected with the prevailing ignorance and depravity of the lower classes 
around him, commenced a Sunday school, for the purpose of teaching the children 
of the poor to read the Holy Scriptures. At the same time, Mr. William Fox, a 
Baptist of London, was deliberating on a plan for the universal education of the 
poor ; and which he laid before the " Baptist monthly meeting" in May, 1785. The 
chairman supposing Mr. Fox intended to limit his plan to the Baptist denomination, 
that gentleman replied, " The work is great, and I shall not be satisfied until every 
person in the world be able to read the Bible, and therefore we must call upon all 
the world to help us." A provisional committee was appointed, to appeal to the pub- 
lic, and to call a public meeting, for the purpose of forming a society for the educa- 
tion of the poor. Mr. Fox, in the mean time, hearing of Mr. Raikes's attempts, 
opened a correspondence with him, to learn his plan of procedure ; through which, 
at the public meeting, August 10, 1785, there was formed " A Society for the Estab- 
lishment and Support of Sunday Schools throughout Great Britain." This proceeding 
being published, the plan was immediately adopted by several bodies of Dissenters 



THE PURITANS. 235 

and Methodists ; so that in a few years almost every congregation had a Sunday 
school attached to it ; and thus so many nurseries were established for the increase 
of Christian knowledge, and the enlargement of the Church of God. 

Another most powerful engine of moral and religious benefit, was the plan of peri- 
odical publications. The principal of these were, the Gospel, the Spiritual, the 
Christian, the Methodist, and the Evangelical Magazines ; by whose monthly and 
extensive circulation, divine doctrine and religious information became diffused 
through the empire, to an amazing extent ; and facilities were afforded for the ad- 
vancement of those great institutions, which now dignify and adorn our nation and 
bless mankind, and are the means of promoting the Redeemer's glory through the 
whole habitable world. 

At the present time Dissenters are greatly on the increase in England, especially 
those who are attached to the evangelical interest. 

Of the several classes of Dissenters, the Congregational Independents are ranked 
the first ; as being considered the most numerous, and the most respectable, both for 
learning and orthodoxy. Perfect accuracy has not yet been made in their returns : 
but their regular Churches, reported in the Congregational Magazine for 1829 and 1830 7 
corrected in successive numbers, amount to one thousand three hundred and seventy 
in England, and to three hundred and eighty in "Wales ; making a total of one thou- 
sand seven hundred and fifty Churches, exclusive of about two hundred and fifty 
Churches, in whieh the high Calvinistic notions of the late Dr. Hawker and Mr. 
Huntington are taught, and which are not reckoned among the regular body. It is 
also to be observed, that many of the Independent Churches have stations in their 
several vicinities, especially in the neglected villages and hamlets of the country, for 
the diffusion of the knowledge of Christ, by Sunday schools and preaching. In these 
places, worship is conducted generally by gifted laymen of the different congregations, 
assisted by their pastors. County associations have been formed by the ministers 
and Churches of the denomination, for the promotion of the Gospel in their re- 
spective neighborhoods ; and their labors in this manner have been eminently blessed 
of God. 

Many of the pastors of the Independent denomination, in this century, have been 
highly distinguished, both as scholars and popular writers : among these we must 
mention the Rev. Drs. Williams, J. P. Smith, Boothroyd, Bogue, Wardiaw, Hender- 
son, Robert Morrison, (missionary, and translator of the Bible into Chinese,) Milne, 
(his late colleague,) Bennett, H. F. Burder, J. Fletcher, Payne, Raffles, Collyer, and 
J. Morison ; and the Rev. Messrs. G. Burder, Jay, Ewing, Orme, J. A. James, East, 
Vaughan, Morell, and Mr. C. Taylor, editor of Calmet, Mr. J. Taylor, translator of 
Herodotus, and the late Mr. W. Greenfield, editor of the oriental department of the 
British and Foreign Bible Society. 

Next in order, among the English Dissenters, the Baptist denomination is ranked. 
They are Congregational Independents, but holding baptism to be proper only by 
submersion, and in the case of adult persons. This respectable body includes about 
one thousand one hundred Churches in England and Wales, of which, one hundred 
and ten belong to the General Baptists, who are Arminians ; the others being Cal- 
vinists, are called Particular Baptists. 

This denomination of Christians has been highly distinguished for eminent, men ; 
among whom we must not omit to mention the late Robert Hall, D. D., of Bristol, the 
first preacher in the British empire of our day ; Drs. Carey and Marshman, missiona- 
ries, and translators of the Scriptures into many languages of India; Drs. Ryland, 
Steadman, Cox, and Newmarf, tutors of their academies for the ministry ; Dr. Olin- 
thus Gregory, professor of mathematics in the royal military college ; the Rev. 
Andrew Fuller, secretary of the Baptist Missionary Society ; the Rev. Mr. Foster, the 
ist ; and the Rev. Mr. Hughes, founder and secretary of the British and Foreign 
Bible Society. Religion has greatly flourished in the Baptist Churches, some of 
which contain more than five hundred members in communion. 

The Presbyterians, at the revolution, were the leading body of Dissenters, and chief 
of the " Three Denominations :" but at the present time it is by far the smallest. 
There are now in England and Wales two hundred and fifty-eight Presbyterian con- 
gregations ; of which, however, there are not many more than fifty who are esteemed 
orthodox, as regards the person of Christ. 



236 . PERIOD VIII... .1555.. ..1833. 

Arianism, which arose in the Church of England soon after the revolution, by the 
•writings of Dr. Samuel Clark and Mr. "Whiston, as we have already stated, infected 
their Churches ; the government of which being taken from the people by the trustees 
who disposed of the endowments, a class of ministers was chosen by them, on ac- 
count of their learning and moral mode of preaching, rather than of their evangelical 
piety. By this means new trustees were elected on account of their wealth and 
aversion to the peculiar doctrines of Christ, rather than of their zeal for the truths in 
which the martyrs and nonconformist confessors gloried ; and the pious part of the 
people gradually withdrew from a ministry, in which they found no evangelical edifi- 
cation and consolation, while the ministers have, in most instances, sunk into Socini- 
anism. See " Socinians/' 

There are, notwithstanding, in London and other parts of the kingdom, among the 
orthodox Presbyterians, large congregations, with pastors of the most distinguished 
excellencies. It is sufficient to mention the names of Drs. Hunter, Trotter, Nicol, 
and Waugh, to recommend learning, piety, and pastoral qualifications. 

Presbyterian ministers, of orthodox sentiments, are generally members of the 
Church of Scotland, and educated in that country. At Carmarthen, in "Wales, there 
is a Presbyterian academy ; but the tutor, the Rev. Mr. Peters, is an Independent ; 
and such, it is believed, are most of his students. 

Several other denominations it is usual to treat of, when speaking of English 
Dissenters, viz. : Moravians, Quakers, Methodists, &c. : but these will be noticed 
under a general view of these respective ecclesiastical communities, in a subsequent 
part of our work. 

III. PRESBYTERIAN CHURCH OF SCOTLAND. * ' 

90. The exact period, when Scotland first received the doctrines of 
the Reformation, is not ascertained. As early as 1526, it appears, that 
Patrick Hamilton, a youth of noble descent, was converted, probably by 
means of the writings of the German reformers ; and, after spending 
two years in Germany, returned to Scotland, to communicate to his 
countrymen the knowledge which he had received. 

91. The power of papal Rome was, at this time, universally trium- 
phant throughout Scotland. Ignorance and superstition every where 
prevailed. On his arrival, Hamilton began to inveigh against the 
reigning corruption ; on which account, he drew upon himself the 
jealousy of the popish clergy, by whom he was put to death, 1528. 

92. The cruel death of Hamilton, and the undaunted fortitude with 
which he bore his sufferings, excited much inquiry into the " new 
opinions ;" in consequence of which considerable numbers became con- 
verts thereto. But the popish clergy adopted the most rigorous 
measures for their extirpation ; and between the years 1530 and 1540, 
many innocent and excellent men suffered death, in a manner the most 
cruel. 

Persecution seldom effects its object. In Scotland, it served only to increase the 
number of the reformed. Dr. McCrie remarks, that in 1540 not only a multitude of 
the common people, but many of rank and respectability, were decided friends of the 
doctrines of the German reformers. From 1540 to 1542, they increased rapidly. 
Twice did the clergy attempt to cut them off at a blow, but a holy Providence pre- 
vented the cruel design. 

Among those individuals, however, who fell a sacrifice to the infuriate zeal of the 
popish advocates, was the famous reformer, George "Wishart, a man of honorable birth, 
a Christian of primitive sanctity, and a preacher of apostolic diligence and zeal. He 
was not permitted to publish the doctrine of salvation without molestation. He was 
soon thrown into prison, and loaded with irons. In a manner the most unjust and 
brutal, he was condemned by David Beaton, archbishop of St. Andrews, and who was 



THE PURITANS. 237 

also a popish cardinal. He was committed to the flames at St. Andrews, in 1546, the 
cardinal feasting his eyes with the sight from his castle window. The turbulent 
prelate soon after fell a victim to the revenge of several gentlemen, who had suffered 
by his tyranny ; and his body was thrown from the same window out of which he 
beheld the martyrdom of AVishart, and it lay unburied for several months. Evangeli- 
cal truth still continued to make effectual progress, by the circulation of the Scriptures, 
and writings of the reformers ; though every possible effort seemed to have been 
made for its prevention. 

93. Of all the persons, who labored in Scotland, during the Reforma- 
tion, and who were accessary to its progress and completion, John Knox 




is the most conspicuous. He was converted during the general mojuiiy, 
excited by the death of Hamilton ; but being persecuted, he fled to Ger- 
many, whence, at length, he returned, and by his boldness, his zeal, his 
piety, attained to the honorable title of " the Apostle of Scotland." 

Knox was born in the year 1505, and was educated at the university of St. An- 
drews. He was destined for the Church, and sedulously applied himself to the study 
of divinity. Having embraced the tenets of the Protestants, he began to spread them 
abroad ; but was soon obliged to flee, to escape the fury of Cardinal Beaton, who, at 
that time was putting to death all whom he could seize of the reformed. 

Knox resided for several years in different countries, not being able with safetjr 
permanently to settle in Scotland. In 1559, however, we find him in his native land, 
engaged in a struggle of the most arduous and perilous kind. He was fitted for 
unsettled times ; for just such a religious warfare, as was carried on, for many years, 
in Scotland. He was ardent, bold and persevering; eminently devoted to the Pro- 
testant cause, and distinguished for a piety, which commanded the respect, even of 
his bitterest foes. 

Knox lived to see the great work, in which he had been engaged, accomplished. 
His death occurred November 4th, 1572. Morton, the regent of Scotland, pronounced 
his eulogium, as his body was laid in the grave, — there lies he, who never feared the 
face of man. 

94. While Knox resided in Germany, he visited Geneva, the resi- 
dence of Calvin, whose views of Church government (Presbyterian) he 
adopted ; on his return to Scotland, the Scots, through his instrumen- 
tality, embraced the same views, in opposition both to popery and 
Episcopacy. 

9-5. The date of the establishment of the reformation in Scotland, is 
about the year 1560. At this time, the Presbyterian Church in that 
country began to assume a regular form. This .year was held the first. 
General Assembly. It was, however, a feeble body, consisting of forty 
members, only six of whom were ministers. 

Previous to this time, the reformed Churches in Scotland had used " the Book 



238 PERIOD VIII.. ..1555.. ..1833. 

of Common Order," agreed upon by the English Church at Geneva, as their directory 
for worship and government. But now, Knox, assisted by five divines, drew up a 
plan, which was received by the whole nation, called, " The first book of Discipline." 
The plan was judicious, says a distinguished writer, and well adapted to promote the 
interests of religion and learning. After some time, however, it gave place to a more 
perfect form — " the Westminster Confession of Faith." 

96. In 1561, Mary, the queen, returned from France into Scotland. 
She had resided in the former country for several years, on account of 
the unsettled state of her kingdom. During her absence, the nation had 
become Protestant. Great efforts were made by her to re-establish 
popery ; but her subjects boldly resisted her efforts, and only allowed 
her the liberty of mass, in her own chapel, and that without pomp or 
ostentation. 

97. On the accession of James I. to the English crown, 1603, with 
the title of James VI., although he had been educated as a Presbyterian, 
and had pronounced the Church of Scotland " the purest kirk 
(Church) in the world," he became a friend to Episcopacy, and caused 
it to be established in Scotland, contrary to the wishes of the people. 

For the purpose of compelling his subjects to observe a complete uniformity in re- 
ligious ceremonies, James visited Scotland in 1617. Holyrood House having been 
previously fitted up as a cathedral, adorned with pictures, and statues of the twelve 
apostles, taken from the palace in London, that the royal chaplains might display the 
glories of prelatical grandeur. In this visit, his majesty treated his Scotch subjects 
with a haughty distance, presumptuously telling them, both in parliament and in 
general assembly, " that it was a power innate, a princely, special prerogative, which 
Christian kings have to order and dispose external things, in the outward policy of the 
Church, or as we with our bishops shall think fit ; and, sirs, for your approving or 
disapproving, deceive not yourselves, I will not have my reason opposed." 

At an assembly convened by the courtiers, in 1618, at Perth, five articles were 
carried, subversive of the Church discipline, and which, after much intrigue, and 
.many threats from the king, were ratified in 1621, in the parliament at Edinburgh. 

The clergy of Scotland refusing to publish the new articles, as being unscriptural, 
illegal, and contrary to the sense of the nation, were, in great numbers, suspended, 
fined, imprisoned, and banished, under the direction of the licentious men who com- 
posed the illegal court of high commission. But during these violent proceedings, 
James I. died, in 1625, leaving his native country full of distractions, the fruit of his 
imprudence and intolerance. 

98. Charles I. succeeded his father James, in 1625. The oppressions 
of the father were rather increased, than diminished by the son. In 
1637, a liturgy for the Scots, which had been begun by James, and was 
completed by order of Charles, and which in substance was the same 
with the English liturgy", was appointed to be read in all the Churches. 

99. The establishment of this liturgy produced the greatest excite- 
ment, and the following year the Scots solemnly renewed their subscrip- 
tion to their confession of faith, or national covenant. 

The spirit which pervaded the nation, may be learned, from the dissatisfaction 
which was manifested in the great Church at Edinburgh, in 1637, on the introduction 
of the liturgy in that place. On this occasion were assembled a vast concourse of 
people, says Neal, among whom were archbishops and bishops, lords of the session, 
and magistrates of the city. As soon as the dean began to read from the new liturgy, 
the people interrupted him, by clapping their hands, and shouting as loud as they 
were able. Efforts were made to command silence ; but a still greater clamor arose. 
Stones were hurled at the windows, and the lives of the clergy endangered. 



THE PURITANS. 239 

100. Notwithstanding the universal dissatisfaction which prevailed, 
Charles was determined to maintain Episcopacy. In consequence of 
this rash determination, a civil war burst forth, which involved the 
whole of Great Britain. In 1643, the Scots formed, with the Puritans 
of England, and Ireland, The Solemn League and Covenant, in which 
they abjured popery, and prepared for mutual defence. In the issue, 
monarchy and Episcopacy were abolished, and in 1648, Presbylerianism 
was re-established. 

The opposition of the Scotch to the king's wishes served only to exasperate him, 
and to induce him, under the influence of sad advisers, to advance towards Scotland 
with a regular army of twenty thousand foot, and three thousand horse, with a fleet 
of five thousand marines, determined to compel his northern subjects to submit to 
Episcopacy and a liturgy, framed by his favorite archbishop. But the Scots, aware 
of his designs, without delay raised an army for their defence, and quickly marched 
to meet their sovereign, and justify their procedure in rejecting his illegal im- 
positions. 

On the frontiers of the kingdom, the two armies met. The royal forces were most 
numerous ; but many of them favored the cause of their northern brethren, being 
vexed in England with the oppressive measures of Laud and the bishops. The 
Scotch, confident of victor} 7 , should their troops engage, were animated with one 
spirit ; and regarding their cause as nothing less than the cause of God and truth, 
they had inscribed upon their colors, as their motto, " For Christ and his Covenant." 

Perceiving that he could not depend upon his own troops, the king acceded to the 
terms which the Scotch humbly presented to him, by which a dreadful sacrifice of 
life was spared. Both armies were immediately disbanded, and a general assembly 
was called in Scotland. By this convocation, the service-book, the new canons, and 
the high commission, were voted away, and it was unanimously determined, that 
prelatical Episcopacy was unlawful, unscriptural, and not to be allowed in the na- 
tional Church of Scotland. 

In this pacification, Charles I. could not be expected to be satisfied or sincere, 
having yielded to thp petition of the Scotch only from the necessity of the case, be- 
cause he perceived that his army was not to be depended on as hearty in his cause j 
and as they proceeded in so summary a manner, to abolish the system imposed on 
them by Laud, his favorite, he soon repented ; and, by his commissioners, signified 
his objection to their decisions. Mindful of their great purpose, and steadily pursuing 
their reformation, the Scotch added many aggravations to their former offence, by 
maintaining the institutions of their Church, in opposition to Episcopacy. Laud, 
therefore, sent to the lord deputy Wentworth in Ireland, who united with him in ad- 
vising the king to set aside the pacification, and renew the war. With this counsel, 
they promised him an army of the Irish, and a large sum of money, and the king's 
council were led to approve of the proposition. To accomplish the object, active 
preparations were made immediately. 

Acquainted with the designs of Charles, the Scotch were prompt to defend their 
reformation against the king with his Irish army. They were perfectly well assured, 
that not a few in England were wishing success to their cause. So oppressive were 
the illegal measures of Charles and his court, especially as carried on by the star 
chamber and other courts, without the sanction of parliament, that many patriotic 
English noblemen sent letters to the Scotch, encouraging them to defend themselves, 
and promising them assistance, as they clearly saw that the liberties of the two 
nations were at stake. 

The armies met a second time ; but the king's soldiers possessed no zeal for his 
unworthy cause, while the Scotch advanced into England, sending a humble petition 
to the king, for him to confirm their acts of parliament, recall his proclamation 
which styled them rebels, and call an English parliament to settle the peace of 
the two kingdoms. 

Though his ambitious advisers had induced Charles to resolve on governing his 
subjects in a despotic manner, without parliaments, he was unable to confide in his 
soldiers, and therefore obliged to yield to these mortifying conditions. The follow- 



240 PERIOD VIII.. ..1555. ...1833. 

ing year, the king made a second visit to Scotland, and conformed to the mode of 
worship in the national Church, and even confirmed the acts of assembly, which 
declared, " that the government of the Church, by archbishops and bishops, was 
contrary to the "Word of God, and was therefore abolished." 

101. During the protectorate of Cromwell, the Scotch Presbyterians 
continued in a nourishing condition, although the protector himself was 
partial to the Independents, and on all occasions favored their cause. 

As to the power of religion among the Scotch, during this period, bishop Burnet 
has given the following testimony. He says, " Justice was carefully administered, 
and vice was suppressed and punished ; there was a great appearance of devotion ■ 
the Sabbath was observed with uncommon strictness ; none might walk the streets 
in the time of divine service, nor frequent public houses ; the Lord's days were spent 
in catechising their children, singing psalms, and other acts of family devotion ; 
insomuch that an acquaintance with the principles of religion, and the gift of prayer, 
increased prodigiously among the common people." Speaking of the Scots ministers, 
he says, " They were a brave and solemn people ; their spirits were eager, and their 
tempers sour ; but they had an appearance that created respect ; they visited their 
parishes much, and were so full of Scripture, and so ready at extempore prayer, that 
from that they grew to practise sermons ; for the custom of Scotland was, after 
dinner or supper, to read a chapter in the Bible, and when they happened to come 
in, if it was acceptable, they would on a sudden expound the chapter ; by this means 
they had such a vast degree of knowledge, that the poor cottagers could pray ex- 
tempore. Their preachers went all in one track, in their sermons, of doctrine, 
reason, and use • and this was so methodical, that the people could follow a sermon 
quite through every branch of it. It can hardly be imagined to what a degree these 
ministers were loved and reverenced by their people." 

102. Soon after the restoration of Charles II. to the throne of Eng- 
land, 1660, Episcopacy was re-established by order of that monarch, 
during the whole of whose reign, the Presbyterians suffered even 
greater acts of severity, than did the Nonconformists in England. 

On his restoration to the throne, Charles had made solemn oath, and signed a de- 
claration to that effect, that he would support the Presbyterian constitution of the 
Church of Scotland ; but " advised by his English and Irish ministers, Clarendon 
and Ormond, and latterly by Lauderdale, secretary for Scotland, introduced the 
Episcopal form of worship into Scotland. Patronage was renewed ; and the clergy 
were required to procure a presentation from their patrons, and collation from their 
bishops ; to acknowledge their authority, and the spiritual supremacy of the king. 
The clergy in the northern districts complied without hesitation ; but their more 
pious and zealous brethren in the west, however willing they might be to submit to 
support the civil authority of the king, rejected his spiritual supremacy, refused sub- 
mission to the Episcopal judicatories, and preferred rather to suffer the extremity of 
persecution, than to sacrifice what they deemed the truth, and their duty to God. 
The people were no less averse from this encroachment on their religious privileges, 
and resolved to imitate their pastors, whose engaging familiarity, and sanctity of 
manners, had gained them the esteem and love of their flocks. 

" But if they had determined to suffer rather than renounce their beloved pres- 
bytery, the bishops, who had now got all power in Scotland into their hands, deter- 
mined no less than the destruction of both. Burnet, archbishop of Glasgow, and 
the apostate Sharpe, primate of St. Andrews, with a cruelty little becoming mitred 
heads, prepared to carry this into effect. Ambulatory courts were established, on 
the principles of the inquisition, in which the bishops were the judges of those whom 
they wished to destroy. No regard was had to remonstrance, or entreaty, or even 
to evidence. To these courts the military were subordinate, and instructed to carry 
their resolutions, which were often formed in the midst of riot and drunkenness, into 
execution. By this procedure three hundred and fifty clergymen were ejected from 
their livings, in the severity of winter, and driven, with their families, to seek shelter 
among the peasants. The most ignorant and vicious of their northern brethren, 



THE PURITANS. 241 

who scrupled at no compliance, were thrust, by the strong hand of power, into their 
places. The ignorance and shameful lives of these apostates from the covenant, who 
were now metamorphosed into curates, disgusted the people on whom they had been 
forced. Their doctrines had none of that heavenly relish which suited the taste of 
those who had been formerly taught by the best and most affectionate men. Their 
churches were deserted, and the people went into the mountains in search of that 
bread of life, which no longer flowed from the pulpits. 

•• But this was only the beginning of their trials. Their pastors were soon forbid- 
den to preach even in the fields, or to approach within twenty miles of their former 
charges ; and all the people, as well as their pastors, who were not prepared to 
abjure their dearest rights, and to submit to the most galling despotism, were de- 
nounced as traitors, and doomed to capital punishment. To admit any one, who 
refused compliance, into shelter — to favor his escape, or not to assist in apprehending 
him. — subjected the person so convicted to the same punishment. To this, military 
persecution succeeded. They were both the judges and executioners. The very 
forms of justice were now wholly abandoned. Gentlemen, and peasants, and 
ministers, were driven out to wander among the morasses and mountains of the 
country. — were crowded into jails, — sent into exile and slavery, — and multitudes 
were daily writhing in the torture, or perishing on the gibbet. Rapes, robberies, and 
every species of outrage, were committed by the soldiers with impunity. The west 
of Scotland was red with the blood of its inhabitants, shed by their own countrymen. 
The spirit of darkness seemed to have entered into the bosoms of the persecutors, and 
to actuate all their doings. They appeared to delight in cruelty, and in shedding the 
blood of the innocent. But the glorious sufferers, relying on the goodness of their 
cause, and hoping in the promise of God, opposed sanctity of life to licentiousness 
and riot ; the spiritual weapons of truth to the swords of their enemies ; patient en- 
durance to fatigue and want and torture ; and calm resignation to the most igno- 
minious death. And truly they did not suffer or bleed in vain. God at last gave them 
the victory over all their enemies, and through them secured to us the religious 
privileges we this day enjoy."* 

Some of the Covenanters armed themselves againt their Episcopal oppressors, who 
sought to satisfy their cruel disposition, by inflicting the most extreme punishments 
on those who fell into th^ir hands. " Two of those who were indicted to stand trial 
in a few days afterwards, were singled out as fit objects on which the council might 
exercise their cruelty. These were John Neilson of Corsack, and Hugh M'Kail, an 
amiable young preacher, whom the council ordered to be put to the torture, in order 
to extort from them a confession, that not prelatic oppression, but a determined spirit 
of rebellion, as Sharpe had informed the king, had occasioned the late rising. Both, 
however, though shrieking with agony, could be forced to declare nothing but the 
truth, repeatedly affirming, to the confusion of their tormenters, who still called on 
the executioner to give another stroke, that the cruelties of the prelates alone had 
forced the people to arm in their own defence. Mr. Neilson was executed along with 
John Robertson, a young preacher, and George Crawford, who left their dying testi- 
mony against prelacy, and of firm attachment to the covenants and the work of 
reformation ; rejoicing in the belief, that though the adversaries of the Church 
• might be permitted to prevail for a season, yet God would arise and plead the 
cause which was his own.' Mr. M'Kail, together with John Woodrow, and four 
other martyrs, were executed, all of whom died rejoicing in the Lord. Mr. M'Kail, 
in particular, having addressed to the people a speech and testimony, which he had 
previously written and subscribed, bade adieu to the present, and welcomed the 
opening glories of a future state, in language truly sublime. ' And now,' said he, 

I leave off to speak any more to creatures, and turn my speech to thee, Lord ! 
Now I begin my intercourse with God, which shall never be broken off. Farewell, 
father and mother, friends and relations ! Farewell, the world and all delights ! Fare- 
well, meat and drink ! Farewell, sun, moon, and stars ! Welcome, God and Father ! 
Welcome, sweet Jesus, Mediator of the New Covenant ! Welcome, blessed Spirit of 
grace, and God of all consolation ! Welcome, glory ! Welcome, eternal life ! welcome, 

♦The Persecuted Family, by Robert Pollok, A. M. 
31 21 



242 PERIOD VIII.. ..1555.. ..1833. 

death ! Lord, into thy hands I commit my spirit ; for thou hast redeemed my 
soul, Lord God of truth.' While the people lamented the death of this amiable 
youth and his fellow sufferers, they could not forbear expressing their just indigna- 
tion at Sharpe, and the archbishop of Glasgow, who evidently acted the part 
of murderers, by concealing from the council, till after their execution, a letter from 
Charles, forbidding the shedding of any more blood."* 

During the subsequent reign of James II., it may be added, Scotland continued to 
be grievously oppressed. The same destructive system, which had afflicted the 
people and disgraced the reign of Charles II., was allowed to remain ; but it was 
carried on upon a more regular plan, and with still greater severities. No mercy 
was shown to any who were distinguished for a serious regard to the truths of the 
Gospel. The following will serve as an illustration of this remark. Claverhouse, a 
bigoted officer of James, in his zeal against the friends of Presbyterianism, frequently 
shot those who fell into his hands, though they were unarmed, without any form or 
trial ; and when his soldiers, sometimes shocked at the wantonness of his cruelty, 
hesitated in obeying his orders, he executed them himself. We have one striking 
example of this kind in the case of John Brown, in the parish of Muirkirk. Brown 
was a man of excellent character, by employment a carrier, and no way obnoxious 
to government, except for nonconformity. On the first of May, 1685, he was at 
work in the fields near his own house, when Claverhouse passed, on his road from 
Lesmahagow, with three troops of dragoons. It is probable that information of his 
nonconformity had been given by Graham, who caused him to be brought from the 
fields to his own door. After some interrogations, Claverhouse said, \ John, go to 
your prayers, for you shall immediately die.' Upon which the martyr kneeled down, 
and poured out his heart in language so affecting, that the soldiers, hardened and de- 
praved as they were, were moved almost to tears. He was twice interrupted in his 
devotions by Claverhouse ; and when he had finished, the cruel wretch ordered him 
to take farewell of his weeping wife and two infant children, who. stood beside him. 
' Now, Isabel,' said the martyr, ' the day is come of which I told you, when I first 
proposed marriage to you.' c Indeed, John,' she replied, ' I can willingly part with 
you.' ' Then,' he added, ' this is all I desired : I have no more to do but die : I have 
been in case to meet death for many years.' After he had kissed his wife and chil- 
dren, c wishing them all purchased and promised blessings,' Claverhouse ordered his 
soldiers to fire. But the prayers of the good man had made such an impression on 
their minds, that they decidedly refused to have any hand in his death. Irritated at 
the delay, Claverhouse shot him dead with his own hand, regardless of the tears and 
entreaties of the poor man's wife ; and then turning to the widow, asked her what 
she thought of her husband now ? ' I ever thought much good of him,' she replied, 
1 and as much now as ever.' ; It were but justice to lay thee beside him,' rejoined 
the murderer. ' If ye were permitted,' said she, ' I doubt not your cruelty would go 
that length • but how will you answer for this morning's work ?' 'To man I can be 
answerable,' replied the hardened villain ; ' and as for God, I will take him in mine 
own hand !' and immediately rode off. The poor woman then laid her infant on the 
ground, gathered together the scattered brains of her beloved husband, bound up his 
head, covered his body with the plaid, and sat down and wept over him ! Say, 
reader, what must be the feelings of an historian who can attempt to eulogize such a 
man as Claverhouse !"f 

103. At the revolution, that is, on the accession of William and Mary 
to the throne of England, 1688, Episcopacy was once more abolished, 
and Presbyterianism firmly established. 

The accession of William forms an important era in the history of religious tolera- 
tion. Although, by the act which politically united Scotland to the English monarchy, 
in 1603, Presbyterianism was to be the established religion of Scotland, the people of 
that country had enjoyed but little peace. But no sooner had William ascended the 
throne, than he proceeded to place his Protestant subjects in a condition to enjoy the 

* History of the Covenanters in Scotland. By the author of the History of the Reforma- 
tion, Vol. I., p. 208— 210.— Edinburgh, 1830. 

t History of the Covenanters in Scotland, Vol. II., p. 256—258. 



THE PURITANS. 243 

free exercise of their religious rights and privileges. The Scotch convention, or 
parliament, having ascertained the mind of the king,, proceeded to abolish Episcopacy, 
and to establish Presbyterianism, as the religion of the land. 

104. Since the revolution, the Church of Scotland has experienced 
occasional internal dissensions, yet her religious establishment has re- 
mained unbroken. There have been several secessions from the mother 
system, but the greater part of the Scotch sectaries maintain their at- 
tachment to the Presbyterian form of government. 

The following is a brief sketch of the origin of the several principal religious bodies 
in. Scotland, who exist as Dissenters from the established Church. 

In 1702, Mr. John M'MUlan became the head of those who were the adherents of 
the Covenanters, or Cameronians. In 1743, they formed themselves into a " Pres- 
bytery in the name of Christ, the alone Head of his Church," under the title of the 
••Reformed Presbytery." At the close of the century they consisted of about twenty- 
six congregations. 

In 1730, John Glass was deposed by the general assembly, on account of some 
peculiarities of doctrine, and of his objections to the national establishments of reli- 
gion ; and being joined by Robert Sandeman, Independent Churches were formed by 
their ministry in many parts of Scotland. 

In 1753, Ebenezer Erskine of Stirling, W. Wilson of Perth, A. Moncrief of 
Abernethy, and J. Fisher of Kinclaven, originated the secession. They were men 
famous for their purity of life, and the sound orthodoxy of their religions principles. 
In their protest they declared, that they were " laid under me necessity of making a 
secession, not from the principles of the Church of Scotland, as stated in her tests of 
orthodoxy, but from the prevailing party in that "Church, till they shall see and 
amend their errors." They greatly increased in numbers ; but they became divided 
into two parties, in 1745, on the subject of the burgess oath : one party, thinking it 
lawful to take it, were called burghers ; and the other, objecting against it, were called 
antiburghers : but though they were thus divided, they both held the same principles 
of evangelical doctrine. 

In 1752, the Scottish synod of relief was formed, of which Mr. Gillespie is con- 
sidered the founder. The design of it was to relieve congregations from the neces- 
sity of receiving a minister, imposed by the assembly, contrary to their wishes, and 
to assist them in obtaining a minister of their own choice. 

Besides these several bodies, the Baptists had Churches in different parts of Scotland, 
with faithful pastors. 

The new Independents rapidly increased towards the close of the century. New 
vigor was diffused through Scotland, by the separation from the Church of J. and R. 
Haldane. Esqrs., who, with several others, itinerating, preached with great success. 
They were joined by two eminent ministers, Mr. Innes, and Mr. Ewing, who seceded 
from the established Church, and were remarkably useful in advancing the cause of 
pure religion. 

Episcopacy had also some adherents in Scotland ; and they had an " Episcopal 
Church;" but the bishops had little more than a nominal dignity superior to their 
brethren, they being pastors of congregations. They held six diocesses, containing 
about fifty chapels ; but of course they were considered Dissenters from the establish- 
ed Church of Scotland. 

105. Of the two millions of inhabitants which Scotland contains, 
only about four hundred thousand do not belong to the established 
Church ; and of this number two hundred and fifty thousand are Pres- 
byterians, who are seceders ; the remainder consist of Baptists, Roman 
Catholics, Methodists, &c. 

The government of the Church of Scotland is strictly Presbyterian. Each Church 

has its kirk session, which is composed of the ministers and ruling elders ; and upon 

this body devolves the management of the concerns of the Church. Next to the kirk 

■n is the Presbyterj/, composed of neighboring ministers and delegates of elders. 



244 PERIOD VIII....1555....1833. 

Synods are composed of delegates from Presbyteries ; and the general assembly, the 
highest judicatory, of delegates from the several Presbyteries, together with commis- 
sioners from the universities and royal boroughs. The president of the assembly is 
a nobleman, who receives his appointment from the king. 

The number of presbyteries in Scotland is seventy-eight ; and the number of 
ministers is nine hundred, and thirty-seven ; besides which, are about fifty chapels 
of ease, in the more populous towns and vicinities : but the ministers of these have 
no vote in the Presbyteries. 

Patronage exists to some extent in the Scottish establishment ; through which the 
people are to a considerable degree prevented from choosing their own ministers ; and 
consequently, although the pastors in general regard the wishes of the people, pastors 
sometimes are introduced into the Church, who are unsound in doctrine, or destitute 
of personal piety. 

The secession Churches in Scotland have continued to increase from the time of 
the Erskines to the present day ; and their present condition is flourishing. Though 
divided into four branches, they meet in a united synod, and consisted, in 1820, of 
eighteen presbyteries, including two hundred and sixty-five ministers, having under 
their inspection three hundred and seven congregations. In their education, these 
ministers are in no respect inferior to those of the national Church ; and it is neces- 
sary to mention no more of them than John Brown, divinity professor, and commen- 
tator on the Bible, and Dr. M'Crie, the biographer of Knox, the reformer, to recom- 
mend piety, talents, and varied erudition. 

Lately, the Independents have flourished in Scotland ; and the Congregational union 

of Scotland comprises aboxxt ninety Independent congregations- Their ministers are 
of a highly respectable class ; and Greville Ewing, and Dr. Wardlaw, would be re- 
garded as ornaments to any con\munion, as their imperishable writings have brought 
undying honor to themselves, and blessings immortal to the Church of God. This 
body maintains a most active and extensive system of itinerancy through the 
uncultivated parts of Scotland, and God has rendered their labors an increasing 
blessing. 

Another branch of Dissenters in the north is the Scottish Episcopal Church : it is 
not large, nor has it greatly increased since the restoration of the Church of Scotland. 
It contains six diocesses, with so many bishops ; though their dignity is little more 
than nominal : they assume not the title of lord, and they are pastors of congrega- 
tions, assembling in their several chapels. In these diocesses are sixty chapels j 
thirty-two of which are situated in Edinburgh, Fife, Glasgow, and Aberdeen. 

IRELAND. 

106. The relation which Ireland bears to Great Britain, naturally 
leads us to speak of the state of religion in that country, in the present 
connection. The introduction of Christianity into that country by Pat- 
rick, in 432, has already been noticed. (Period IV. Sec. 44.) Previous 
to the reformation, Ireland was sunk in ignorance and degraded by 
superstition ; but it was not altogether neglected, during that more aus- 
picious period of the Church. The principal instrument of dissemina- 
ting the doctrines of the reformation in that country was George Brown, 
a monk of the order of Augustine, in the time of Henry VIII. 

Being recommended to Kenry, he was sent by him, in 1535, as archbishop of 
Dublin, to abolish the pope's supremacy in Ireland. He destroyed the popish relics 
and images in the cathedrals and churches, and employed his authority, with con- 
siderable success, in promoting the knowledge of the Gospel. By king Edward, 
Brown was constituted primate of all Ireland ; and by his writings and ministry, he 
advanced the interests of scriptural truth. 

107. In the time of Mary, sanguinary measures were adopted by that 
bigoted princess, as already related, (Period VIII. Sec. 61,) to reduce the 



THE PURITANS. 245 

Protestant Irish to the faith of Rome, which was most singularly and 
providentially defeated. 

10S. In 1641, Ireland was the scene of a bloody massacre, caused by 
the papists, in which more than two hundred thousand Protestants were 
cruelly put to death. (Sec. 79.) 

About the period of the Irish massacre, flourished two eminent men of God, arch- 
bishop Usher and Dr. Bedell, some account of whom, belongs to this place, especially 
as their history is connected •with the progress of the Gospel in Ireland. 

James Usher was the first student in the Protestant university of Dublin ; and in 
that university he was a popular preacher early in the seventeenth century. In 1620, 
he was made bishop of Meath ; and in five years after, archbishop of Armagh. He 
was uncommonly diligent in study, and of extraordinary learning ; and equally re- 
markable for his piety and Christian moderation, by which he rendered essential 
service to the cause of religion, conducting himself wisely and temperately towards 
both the English and Scotch Puritans in his province. His usefulness, however, was 
seriously impeded by Laud's subverting the Irish Church, by his forcing their 
adoption of the new articles. He came to England a short time before the rebellion; 
and the massacre, with its consequences, precluded his return. Usher died, in 1655, 
in England. 

Dr. Bedell also deserves the most honorable mention, as a Christian and a minister 
of no ordinary virtues. In 1629, he obtained the bishopric of Kilmore : he appplied 
himself vigorously to reform the Church from the shocking abuses and disorders 
that existed in his diocess, and treated the papists with Christian mildness. After he 
had attained the age of sixty, he learned the Irish language, into which he translated 
the common prayers, which were read in the cathedral every Sunday. The New 
Testament having been translated into the Irish by archbishop Daniel, Bedell procur- 
ed a translation of the Old Testament, an edition of which was printed at the expense 
of the generous and truly honorable Robert Boyle. When the dreadful rebellion of 
1641 broke out, in which the Protestants were massacred, his was the only house in 
Cavan that was not violated. The bishop, affording shelter to many Protestants at 
that time, was seized, and imprisoned in a castle for three weeks : but from respect 
to his virtues, he was not put in chains. He died in 1642, aged seventy-two years. 
The Irish did him unusual honors at his funeral ; the rebel chiefs, assembling their 
forces, and accompanying the procession to the church-yard, fired a volley at the 
interment ; at which even a Romish priest is said to have uttered these words, "Re- 
quiescat in pace, ultimus Anglorum." — u Let him rest in peace, he is the last of the 
English." 

109. During the eighteenth century, religion was in a state of great 
depression in Ireland. From the period of the rebellion, in 1641, and 
the retirement of archbishop Usher from that country, the established 
Church in Ireland sunk more and more into formality, leaving little else 
remaining. 

In the early part of this century, that communion partook of the deathly apathy of 
the Church of England, -with many additional causes of disadvantage, and the Arian 
and Socinian errors prevailed. The Roman Catholics constituted the bulk of the 
nation ; and, in many parishes, scarcely even a nominal Protestant was to be found, 
the mass of the population being sunk in the darkness and superstition of popery. 

Ulster, the northern province of Ireland, had been blessed in the last century with 
numerous colonists from Scotland, who had fled from the persecutions of Charles II. 
By these the Scriptures were possessed, and Presbyterian Churches were formed in 
most of the towns. For a long period, much of the power of God rested upon them: 
but the Arian doctrines spread among the more wealthy of their members, and two 
parties were formed. The orthodox were denominated " old lights," and the " new 
lights*' generally included many Arians, and even Socinians ; though some of them 
were sound in the faith ; yet they were not distinguished for the life and power of 
religion, and error operated as a blight. 

21* 



246 PERIOD VIII... .1555.. ..1833. 

How far these Churches increased, may be partly estimated by the observation, 
that the general synod of Ulster, in 1688, included ninety congregations ; in 1725, 
one hundred and forty-eight ; and at the close of the century, one hundred and 
seventy-seven. It may be, therefore, that vital godliness prospered more than is 
generally imagined. 

Methodism, by Mr. "Wesley, was introduced into Ireland, in the year 1747 ; and 
universal excitement was produced by his ministry, and by the labors of his col- 
leagues. Many, both in the established Church and among the Dissenters, were 
blessed by the preaching of the Methodists ; and many souls were evidently con- 
verted to God, by faith in the Lord Jesus Christ. 

Spiritual religion, provoked " the carnal mind," which " is enmity against God," 
and the licentious rabble stirred up a furious persecution against the Methodists at 
Cork, in 1749 ; so that the grand jury made a memorable presentment, which de- 
serves especial notice. They said, " We find and present Charles "Wesley, to be a 
person of ill fame, a vagabond, and a common disturber of his majesty's peace, and 
we pray that he maybe transported !" Nine others are mentioned, as having been pre- 
sented in like manner, after having suffered all kinds of insult and abuse by the 
mob. Their innocency, however, was fully established before the judge at the assizes, 
and their cause was made to triumph. 

Of the numerous Methodist converts, one of the most eminent at this time was 
Thomas "Walsh. He had been a Roman Catholic, and "his soul chiefly mourned 
over the poor ignorant people of that communion which he had renounced. For 
their sakes he often preached in Irish, which he perfectly understood ; and many of 
them were thereby turned to God. Thirsting for knowledge, he employed himself 
night and day in studying the original language of the Scriptures, and became a 
respectable Hebrew scholar. But, as one observes of him, c His soul was too large 
for his body.' At the age of twenty-eight he died an old man, being worn out by his 
great and uninterrupted labors." 

Referring to the last conference held in Dublin, in the year 1789, Mr. "Wesley says, 
" I had much satisfaction in this conference ; in which, conversing with between 
forty and fifty travelling preachers, I found such a body of men, as I hardly believed 
could have been brought together in Ireland : men of so sound experience, so deep 
piety, and so strong understanding, that I am convinced, they are no way inferior to 
the English conference, except it be in number." 

Of the state of Methodism in Ireland, we may form a tolerable judgment by the 
report at the time of Mr. "Wesley's death, in 1791 : at that period there were twenty- 
nine circuits ; sixty-seven preachers ; and fourteen thousand one hundred and six 
members in their society. 

110. The state of religion in Ireland, at the present time, is greatly 
depressed, yet not absolutely hopeless ; for, although ignorance and 
superstition extensively prevail, there are yet many pious and zealous 
ministers of different denominations of Christians in Ireland, whose 
labors have been a blessing to the country ; and many of the servants 
of God in England, it is said, feel a lively interest in the welfare of the 
sister island. 

Ireland possesses a population of about seven millions, six millions of whom are 
Catholics, upwards of a million are Presbyterians and other denominations called 
Dissenters, and the rest profess to be of the Church, the chartered " United Church 
of England and Ireland." 

Ireland presents a most strange anomaly in the " established Church." The Rev. 
Mr. Adam, a clergyman, in his work, " The Religious "World Displayed," says, "In 
Ireland there are about two thousand two hundred and forty-six parishes, of which 
two hundred and ninety-three are in the gift of the crown, three hundred and sixty- 
seven in that of laymen, twenty-one in that of Trinity college, one thousand four 
hundred and seventy in that of the bishops, &c. &c. The archbishop of Dublin 
presents to one hundred and forty-four livings ; the bishop of Ferns to one hundred 
and seventy-one ; the bishop of Cloyne to one hundred and six 5 and the bishop of 
Kildare to one hundred and thirty-one." 



THE PURITANS. 24? 

By the fifth article of the union, in 1800, the united Church is the only Church 
recognized in Ireland; yet her members there are comparatively few, not being 
supposed to exceed four hundred thousand, whereas her revenues are immense."* 

Patronage in the Church of Ireland is a crying evil of enormous magnitude ; as 
u many of the clergy, through interest, have obtained large preferment ;" and it was 
lately "stated, (in 1831,) in the house of commons, beyond contradiction, by Mr. 
O'Connell, that a son of a bishop in Ireland holds no less than eleven different liv- 
ings ! ! There are in the Church of Ireland four archbishops, eighteen bishops, three 
hundred dignitaries, and twelve hundred incumbents. As must necessarily be the 
case, many of the clergy are nonresidents and absentees, for which they have " dis- 
pensations." Some have no Protestants in their parishes, consequently the Churches 
are seldom opened for public worship ; and some indeed have no Churches ! 

3Ir. Douglas, in his most interesting volume, says, " Ireland has been but half 
civilized, and it is certainly not half Christianized. Popery there exists in its worst 
form of slavish and blindfold bigotry ; and the errors of the darkest ages remain 
undisputed by the increasing light, which is spreading over the rest of Europe. A 
difference of religion has aggravated a difference of political interest ; that which, 
with respect to members, is a small sect, becomes, by the assistance of the bayonet, 
the established Church ; and poverty the most squalid is ground to the dust, to enrich 
what it believes to be a heresy as fatal to the souls, as it actually finds it to be to the 
bodies of men. ; 'f 

The exaction of tithes from the wretched Catholic population, by means of merce- 
nary agents, in support of a small number of ministers, whom they are taught to 
regard as heretics, and who actually, in many instances, pay no regard to the spi- 
ritual welfare of the people, provoking their hatred, has been the cause of much con- 
tention, strife, and even bloodshed, in Ireland. B. Osborne, Esq., at the county 
meeting at "Wexford, held July 30, 1831, speaking of the system of tithes, said, "I 
have taken the laborious trouble to search accurately the files of some Irish journals, 
and I have found that no less than six and twenty thousand persons have been butch- 
ered, in twenties and tens, during the last thirty years in Ireland, in the enforcement 
of this system." 

The enormity of the tithe system, especially in Ireland, is monstrous in itself, and 
injudicious to the interests of pure Christianity; and through this, principally, the 
Catholic priests succeed in cherishing among their people their rooted prejudices 
against the scriptural doctrines of Protestantism. In his letter to Lord Farnham, 
Dr. Doyle eloquently appeals against this unrighteous and unchristian exaction, in 
the following melting terms : " Can heaven, my lord, witness, or the earth endure, 
any thing more opposed to piety and justice, than a man professing to be the minister 
of Him who, being rich, became poor for our sake, the teacher of his Gospel, the 
follower of his law, taking the blanket from the bed of sickness, the ragged apparel 
from the limbs of the pauper, and sell it by auction for the payment of tithes ? Who 
with patience can hear and behold the hundreds of starving peasants assembled be- 
fore the seat of justice, (Oh, justice, how thy name is profaned !) to await the decrees 
of some heartless lawyer, consigning their persons (for property they have what 
scarcely deserves the name) to ruin, or imprisonment for tithes ? In this group of 
harassed, hungry, and afflicted paupers, you, my lord, could recognise the widowed 
mother and the orphan child — the naked youth, whom individual charity had just 
clothed, and the common mendicant, whose cabin and rood of earth could not supply 
them with food and shelter for one half the year. But to view the assemblage of 
human miser}', which I so often have beheld, and reflect that, perhaps a moiety of 
them were the very objects, for whose relief or comfort tithes were consigned by our 
fathers, to clerical trust — that these paupers were the legal claimants on the funds now 
extorted from them under the very color of law ; — to consider all this, and that the 
religion of him -who claimed this tithe was a religion unknown to them — that the 
priest who fleeced them never prayed with them, never consoled them, never minis- 
tered for them to Almighty God ;— to reflect on all this, and yet be silent or unmoved, 

* Religious World Displayed, by the Rev. Robert Adam, M. A., p. 204.— Abridgment. 
+ Advancement of Society in Knowledge and Religion, bv James Douglas, Esq.. 8vo. 
edition, p. 215, 246. 



248 PERIOD VIII... .1555.. ..1833. 

should not be expected, unless of some atheist, whose God was his belly ; or of some 
fanatic, whose heart was hardened, and whose sense was reprobate. These are the 
exhibitions, my lord, which I have seen and touched, and which led me, as they have 
led the best men Ireland ever saw, not to conspire against tithes, but to denounce 
them as unjust in principle, destructive of true religion, and subversive of the peace 
and happiness of our native land." 

Dissenters are numerous in Ireland, especially in the northern province of Ulster. 
We have already mentioned their existence and their increase during the last cen- 
tury. 

The general synod of Ulster, in 1830, included two hundred and sixteen congre- 
gations ; the Presbyterian synod of Ireland, about one hundred and twenty ; the 
reformed or common synod, about twenty-five ; and the original burgher and another, 
about twelve ; in all, about four hundred congregations ! 

About sixty congregations of Independents are flourishing in different parts of 
Ireland ; and by means of the Irish evangelical society, whose ministerial agents 
amount to nearly sixty, therr numbers are increasing. 

The Baptists have Churches in several parts of the country, and an active society 
for the promotion of the Gospel in Ireland, so that the cause of religion is being 
advanced by their means. 

The Methodists have continued to increase in Ireland, and though they have not 
multiplied as they have in England, the number in society with them, in 1830, was 
Teported to be twenty-two thousand eight hundred and ninety-six, instructed by one 
hundred and forty-five regular travelling preachers. 

The Roman Catholic priests amount to about four thousand five hundred in num- 
ber, supported by the voluntary contributions of their people. But these being com- 
pelled to support the teachers of the small sect of the Church of Ireland by tithes, 
cherish their antipathy to the Protestants ; and by this means the priests succeed in 
confirming their hostility even to the Bible*. Nevertheless, scriptural education is 
increasing by the vigorous agencies of several societies formed in England ; and the 
purity of divine truth will ultimately prevail against every unrighteous exaction, and 
every form of superstition. 

IV. MORAVIANS. 

111. The period from which the Moravians, or United Brethren, date 
their modern history, is the year 1722, when a small company from Ful- 
neck, in Moravia, removed, under the direction of one Christian David, 
to the estates of count Zinzendorf, in Upper Lusatia, where they com- 
menced a settlement by the name of Herrnhut, or the Lord's Watch. 

Bohemia and Moravia first received the Gospel, in the year 890, from two Greek 
monks, Methodius and Cyrillus ; and for a time united with the Greek Church ; but, 
afterwards, were compelled to submit to the authority of Rome. In the fifteenth 
century, through the labors and example of John Huss and Jerome of Prague, they 
renounced the papal dominion. Some time before the Reformation, they took the name 
of " United Brethren." (Period VI., Sec. 45.) 

During the Reformation, they held a friendly correspondence with Luther, and other 
reformers. In subsequent years, they experienced a great variety of fortune. In 
1621, a civil war broke out in Bohemia, and a violent persecution, which followed it, 
occasioned a dispersion of their ministers, and brought great distress upon the brethren 
in general. Some fled to England; others sought refuge in different countries. 
Numbers, who remained, conformed to the Church of Rome. The colonists men- 
tioned above, appear to have retained their principles and practice in original purity. 

112. Not long after their settlement at Herrnhut, count Zinzendorf, 
from being a zealous Lutheran, was converted to their faith. In 1735, 
he was consecrated one of their bishops, and became their spiritual father 
and benefactor. 

Zinzendorf died in the year 1760. His death was a severe loss to the Brethren. 
With much reason do they honor him, as having been the instrument by which God 






THE PURITANS. 249 

restored and built up their Churches. By some, he is represented to have been 
fanatical in his preaching. 

113. The United Brethren profess to adhere to the Augsburg confes- 
sion of faith. In the government of their Church they are Episcopal ; 
their bishops, however, are superior to the ordinary ministers, only in 
power of ordination. 

'With respect to their doctrinal sentiments, the United Brethren receive, as ob- 
served above, the Augsburg confession as their only creed, considering it as founded 
on the Scriptures, the only ride of their faith and practice ; and, in 1784, they pub- 
lished an ;> Exposition of Christian Doctrine" in harmony with it. In a Summary of 
the Doctrine of Jesus Christ, published in 1797 for the instruction of their youth, they 
say nothing on the Trinity, but merely quote passages of Scripture which relate to it. 
Under the article of the Holy Spirit, however, they say, " He is very God with the 
Father and the Son."' They admit the doctrine of universal redemption, and avoid 
the doctrine of absolute election, and indeed all controversy on points which they con- 
sider non-essential ; but they say expressly, " We do not become holy by our own: 
power ; but it is the work of the Father, Son, and Holy Spirit." There is no doctrine 
on which they dwell with such delight, as that of the cross, or the love of Christ in 
laying down his life for sinners ; and this, they say, has been the preaching which, 
the Lord hath mostly blessed to the conversion of the heathen. 

Perhaps there is no denomination in whom a meek, quiet, and child-like spirit has 
been more cultivated. In some instances, however, it has been thought by other 
Christians to degenerate too much into puerility ; and the manner in which they have 
formerly spoken and written on some subjects, has been far from consistent with the 
rules of propriety. This has been attributed partly to the weakness of their leaders, 
in yielding too much to the indiscretion of some of the Brethren, whose prudence was 
by no means equal to their zeal. But the time of these indiscretions is over, and 
these censures by no means apply to the Brethren in the present age. 

The Church of the United Brethren is Episcopal ; and the order of succession in 
their bishops is traced with great exactness in their history : yet they allow to them 
no elevation of rank, or pre-eminent authority ; their Church having, from its first 
establishment, been governed by synods, consisting of deputies from all the congre- 
gations; and by other subordinate bodies, which they call conferences. The synods, 
which are generally held once in seven years, are called together by those elders, who 
were in the former synod appointed to superintend the whole unity. In the first sitting 
a president is chosen, and these elders lay down their office, but they do not withdraw 
from the assembly ; for they, together with the bishops, lay elders, and those ministers 
who have the general care or inspection of several congregations in one province, 
have seats allowed them in the synod. The other members are, one or more deputies 
sent by each congregation, and such ministers or missionaries as are particularly 
called "to attend. Women approved by the congregations are also admitted as hearers, 
and are called upon to give their advice in what relates to the ministerial labor among 
their own sex ; but they have no vote in the synod. 

In questions of importance, or of which the consequences cannot be foreseen, nei- 
ther the majority of votes, nor the unanimous consent of all present, can decide ; but 
recourse is had to the lot. For this practice the Brethren allege the examples of the 
ancient Jews, and of the apostles (Acts i. 26;) the insufficiency of the human under- 
standing, amidst the best and purest intentions, to decide for itself in what concerns 
the administration of Christ's kingdom ; and their own confident reliance on the 
promise of the Lord Jesus, that he will approve himself the head and ruler of his 
Church. The lot is never made use of, but after mature deliberation and fervent 
prayer ; nor is any thing submitted to its decision which does not, after being tho- 
roughly weighed, appear to the assembly eligible in itself. 

In every synod, the inward and outward state of the unity, and the concerns of 
the congregations and missions, are taken into consideration. If errors in doctrine, 
or deviations in practice, have crept in, the synod endeavors to remove them, and by 
salutary regulations to prevent them for the future. It considers how many bishops 
are to be consecrated to fill up the vacancies occasioned by death ; and every member 
32 



250 PERIOD VIII... .1555. ...1833. 

of the synod gives a vote for such of the clergy as he thinks best qualified. Those 
who have the majority of votes are taken into the lot, and those who are approved are 
consecrated accordingly. 

Towards the close of every synod a kind of executive board is chosen, and called, 
" The Elders 1 Conference of the Unity," divided into committees or departments. 
1. The missions 1 department, which superintends all the concerns of the missions into 
heathen countries. 2. The helpers' department, which watches over the purity of 
doctrine, and the moral conduct of the different congregations. 3. The servants' de- 
partment, to which the economical concerns of the Unity are committed. 4. The 
overseers' department, of which the business is to see that the constitution and disci- 
pline of the Brethren be every where maintained. No resolution, however, of any of 
these departments, has the smallest force, till it be laid before the assembly of the 
elders' conference, and have the approbation of that body. 

Besides this general conference of elders, there is a conference of elders belonging 
to each congregation, which directs its affairs, and to which the bishops and all other 
ministers, as well as the lay members of the congregation, are subject. This body, 
which is called " The Elders' Conference of the congregation," consists, — 1. Of the 
minister, as president, to whom the ordinary care of the congregation is committed. 
1. The warden, whose office it is to superintend all outward concerns of the congre- 
gation. 3. A married pair, who care particularly for the spiritual welfare of the mar- 
ried people. 4. A single clergyman, to whose care the young men are more particu- 
larly committed. And, 5. Those women who assist in caring for the spiritual and 
temporal welfare of their own sex, and who in this conference have equal votes. 

Episcopal consecration does not, in the opinion of the Brethren, confer any power 
to preside over one or more congregations ; and a bishop can discharge no office but 
by the appointment of a synod, or of the elders' conference of the unity. Presbyters 
amongst them can perform every function of the bishop except ordination. Deacons 
are assistants to the presbyters, much in the same way as in the Church of England ; 
and deaconesses are retained for the purpose of privately admonishing their own sex, 
and visiting them in their sickness : but though they are solemnly blessed to this 
office, they are not permitted to teach in public, and far less to administer the ordi- 
nances. They have likewise seniores civiles, or lay elders, in contradistinction from 
spiritual elders, or bishops, who are appointed to watch over the constitution and 
discipline of the United Brethren ; over the observance of the law's of the country in 
which congregations or missions* are established, and over the privileges granted to 
the brethren by the governments under which they live* 

Each congregation, also, has a conference of its own. Formerly they had a com- 
munity of goods ; but about the year 1818, this was abolished. Landed estate, how- 
ever, is considered as belonging to the Church, and is rented by individuals. They 
also married only in their own connection, and their partners were selected by lot. 
These peculiarities are now done away. 

114. In their manners, dress, and inoffensiveness, they strongly 
resemble the Quakers. They pay peculiar attention to the education of 
their children. In their worship, they use a liturgy, but not uniformly. 
Their missionary operations have been very extensive, and by means of 
them, they have accomplished great good, in various quarters of the 
globe. 

In their home settlements, they reckon twelve or fourteen thousand members . Their 
converts among the heathen are computed at thirty thousand. They have fourteen 
settlements in Germany ; also settlements in Denmark, Holland, England, Scotland, 
Ireland, and Russia. In the United States, the number of their congregations is 
twenty-four ; each congregation is provided with a church. Their communicants are 
supposed to amount to four thousand ; ministers thirty-three, of whom four have the 
charge of literary institutions ; their principal settlements are at Bethlehem, Salem, 
N. C, Lititz, and Nazareth. They have a flourishing -seminary at Bethlehem, fifty 
miles from Philadelphia, and a theological institution at Nazareth, nine miles north 
of Bethlehem. 

* Williams's Dictionary of all Religions. Third London edition. 



THE PURITANS. 251 

V. CONGREGATIONALISTS OF NEW ENGLAND. 

115. Con gre nationalists are so called, from their maintaining, that each 
congregation, or assembly, which meets in one place for religions wor- 
ship, is a complete Church, and has the power of self-government, 
without being accountable to any other Church. 

116. The Congregationalists of New England are descendants of a 
body of people, who formerly belonged to the counties of Nottingham- 
shire. Lancashire, and Yorkshire, in England, and who, becoming desi- 
rous of a purer Church, separated from the English establishment, about 
the year 1602, resolved, " whatever it should cost them," to enjoy liberty 
of conscience. 

The Congregationalists are supposed by some to be a branch of the Brownists, of 
whom an account has been given, (Sec. 71.) They appear to have adopted some of 
the views of the Brownists in relation to Church government ; but it is evident, as a 
writer remarks, that the discipline for which they contended, and which they practised, 
was fraught with more moderation and charity, than belonged to the system of Robert 
Brown. 

117. These people, on separating from the establishment, became 
organized into two Churches, the history of one of which, after a little 
time, is unknown. Of the other, Mr. John Robinson, a learned, pious, 
and accomplished divine, was not long after elected pastor, and Mr. 
William Brewster, elder and teacher. 

The Church, whose history is in a great measure unknown, had for its pastor, for a 
time. Mr. John Smith ; but its members falling into some errors, it became neglected, 
and little more is known of it. Of the other Church, Mr. Richard Clifton was the 
first pastor. He was an eminently pious and devoted minister, and singularly suc- 
cessful in his preaching. Mr. Robinson, who succeeded him as pastor, was among his 
converts. 

1 IS. The existence of such a people could not long remain unknown ; 
nor was it compatible with the intolerance of the times to leave them 
unmolested. The spirit of persecution arose against them like a flood ; 
to escape which, in 1608, Mr. Robinson and his flock took refuge in Hol- 
land. 

To us who live at the present day, it seems incredible, that a man so accomplished, 
so unassuming, so inoffensive, as Mr. Robinson was — and a people so harmless, pious, 
and humble, as were his flock, should not have been tolerated in England; but 
although the fires of Smithfield were quenched, toleration was a virtue unknown on 
English ground. In exile alone, was security to be found from the pains and penalties 
of nonconformity to the Church of England. 

But even escape was difficult. There was a general prohibition of emigration ; the 
Puritans who were suspected of such attempts, were narrowly watched by the eccle- 
siastical authorities. The ports and harbors were carefully inspected, and, the design 
of this congregation being suspected, strict orders were given that they should not be 
suffered to depart. They were necessitated to use the most secret methods, to give 
extravagant fees to seamen, by whom they were often betrayed. Twice they attempted 
to embark, were discovered and prevented. At another time, having got on board a 
ship, with their effects, the shipmaster sailed a little distance, then returned and de- 
livered them to the resentment of their enemies. The next year they made another 
attempt, in which, after the severest trials, they succeeded. Having engaged a ship 
belonging to Holland for their conveyance, they were going on board. By some 
treachery, their enemies had been informed of their design, and, at this juncture, a 
great number of armed men came upon them. A part of the men were on board, 
without any of their effects ; the women and children were in a barque approaching 
the ship. The Dutch captain, apprehensive of danger to himself, hoisted sail, and 
with a fair wind directed his course to Holland. The passengers used every effort to 



252 PERIOD VIII... .1555.. ..1833. 

persuade him to return, in vain. They saw their wives and children fall into the 
hands of merciless enemies, while unable to afford them any relief. They had none 
of their effects, not even a change of clothes on board. A violent storm came on, 
which raged seven days without intermission. By the violence of the storm they 
were driven to the coast of Norway. On a sudden, the sailors exclaimed, " The ship 
has foundered ; she sinks ! she sinks !" The seamen trembled in despair ; the pil- 
grims looked up to God, and cried, Yet Lord thou canst save : Yet Lord thou canst save. 
To the astonishment of all, the vessel soon began to rise, and rode out the storm. At 
length they arrived at their destined port, and united in the praise of their Holy Pre- 
server, in the words of the Psalmist, that men would praise the Lord for his goodness, 
for his wonderful works to the children of men. After some time, all their friends who 
had been left, by the favor of a gracious Providence, in perils of robbers, in perils by their 
own countrymen, in perils in the sea, in perils among false brethren, arrived safely in Hol- 
land, where they mingled their mutual congratulations with grateful praise to God. # 

119. On arriving in Holland, the pilgrims, for such they might be truly 
called, first established themselves at Amsterdam, but the following year 
they removed to Leyden, where, for twelve years, they lived in much 
peace, and were greatly prospered. 

Here they were joined by many from England. The congregation became large, 
and the Church numbered three hundred communicants. In doctrine, they were 
Calvinistic ; in discipline, exact .; in practice, very exemplary. It was a high enco- 
mium on the purity and inoffensiveness of their lives, which the Dutch magistrates 
passed from the seat of justice : " These English have lived among us now for twelve 
years, and yet we have never had one suit, or action, come against them." 

120. Although the condition of the pilgrims in Holland was thus peace- 
ful and prosperous, they had many reasons for wishing to remove. The 
fathers in the Church were dropping away ; fears were entertained, lest 
their young men would be overcome by temptation, and their Church, in 
a few years, be lost. Hence, they strongly wished for a place, where 
they might perpetuate the precious blessings which they enjoyed. 

121. At length, they resolved to depart. It was settled, that a portion 
of the Church, under charge of elder Brewster, should embark for America, 




Pilgrims setting sail. 

leave having been obtained of the Virginia company to begin a settle- 
ment, at the mouth of the Hudson river. 

* Robbing's New England Fathers. 



THE PURITANS. 253 

It was designed that Mr. Robinson and the remainder of his flock should remove, 
when matters were duly prepared ; but he never followed them. Various circum- 
stances, for a time, prevented, and in March, 1625, death put a period to his valuable 
life. His removal excited great grief among his Church, who justly regarded him as 
a spiritual father, and one who had power with God. The family of Mr. Robinson, 
and the remainder of his people, soon after joined the emigrants in America. 

122. Preparation having been made for removal, on the 6th of Septem- 
ber, 1620, one hundred and one souls set sail from Southampton, in 
England, accompanied by the fervent prayers of all who were left behind. 
For two months they were tossed on the stormy ocean. To add to their 




Pilgrims landing. 

calamities, the captain, who had been bribed by the Dutch, carried them 
north of their destination ; and instead of settling at the mouth of the 
Hudson, they landed on the rock at Plymouth, on the 22d of December, 
and began the settlement of New England. 

On their arrival, they stepped upon the strand, and with bended knees gave thanks 
to God, who had preserved his Church in the ark, who had preserved their num- 
ber entire, and brought them in safety to these unhallowed shores. Being without 
the limits of their patent, as to civil government, they were in a state of nature. They 
therefore procured and signed a civil compact, by wilich they severally bound them- 
selves to be obedient to all ordinances made by the body, acknowiedging the king of 
Great Britain to be their lawful sovereign. They say in the preamble, " Having 
undertaken, for the glory of God, and advancement of the Christian faith, and honor 
of our king and country, a voyage to plant the first colony in the northern parts of 
Virginia, we do by these presents," &x. This instrument was executed on board their 
ship on the 11th of November. Mr. John Carver, a man of distinguished abilities 
and eminent piety, was chosen their governor. 

The prospects now before them were such as to appal any other than our fathers. 
In a most howling wildernness, inhabited by pagan savages and wild beasts, a dreary 
winter approaching, no shelter from the tempest, and, as yet, no place of abode. 
They had one resting place, and that was their all. Their trust was in Him wiio hath 
said to his chosen, The eternal God is thy refuge, and underneath are the everlasting arms ; 
and he shall thrust out the enemy from before thee, and shall say, Destroy them. 

After several unsuccessful attempts to find a convenient place for their residence, 
a party sent out for discovery, entered the harbor of Plymouth. In a severe storm on 
a December night, having, with their little barque, narrowly escaped a shipwreck, 
they were cast upon an island in the harbor. This was on Friday night. The next 
day they dried their clothes, concluding to remain on this little island till after the 
Sabbath. This little band, about twenty in number observed the next day as a Sab 

22 



254 PERIOD VIII.. ..1555.. ..1833. 

bath, which was the first Sabbath ever observed in a religious manner on the New 
England shore. Having examined the harbor, they returned to the ship, which weighed 
anchor and brought in their consecrated cargo in safety. Here these pious pilgrims 
landed on the 22d of December, 1620. They called the place Plymouth, the name 
of the town from which they last sailed in England. They now had a country and a 
home, but they had a better country on high.* 

123. For nine years from this date, the Church of Plymouth was des- 
titute of a stated pastor, and consequently deprived of the enjoyment of 
the ordinances. This was a great grief to the pious pilgrims. Yet, 
under the preaching of elder Brewster, the Church flourished, and grew. 
In 1629, Mr. Ralph Smith became their pastor. 

As Mr. Brewster was only a ruling elder and teacher, he had no authority to admi- 
nister the ordinances. This latter was the exclusive prerogative of the pastor. The 
pastor was a practical and experimental, and the teacher a doctrinal preacher. The 
elders assisted the pastor in the work of discipline, and were ordained, like the minis- 
ters. It was the business of the deacons to distribute the elements in the celebration 
of the sacrament, and to provide for the poor. These were the officers of the Church 
of Plymouth, which was the model of the Congregational Churches of New England, 
for many years afterwards. 

At a subsequent period, the office of pastor and teacher was united in one man ; 
ruling elders were generally discontinued, although they are still retained in a few 
Churches. 

The grand principle of the Church at Plymouth, and of the Churches which were 
subsequently formed on the Congregational plan, was that of independence. Every 
Church had the exclusive right to choose its ministers, and to exercise discipline, ac- 
cording to its sense of the Scriptures. 

Synods and general councils were acknowledged, as warranted by the Scriptures ; 
but they were only advisory bodies. 

124. The colony of Plymouth had been established but a few years, 
before the attention of many others in England, who were denied liberty 
of conscience, was directed to America, as an asylum from their oppres- 
sions. These, therefore, among whom were numbers distinguished for 
their learning, rank and wealth, came over, and settled at Salem, 
Charlestown, Roxbury, Dorchester, and other places. 

The settlement of Salem was commenced in the summer of 1628, by the famous 
and truly pious John Endicott. In the following year, five ships, with nearly three 
hundred planters, arrived in safety, and were added to this settlement. Among them 
were two eminent divines, Mr. Higginson, and Mr. Skelton. Soon after the arrival 
of this reinforcement, a day of solemn fasting and prayer was appointed, preliminary 
to their uniting in Church state. On the sixth of August, the persons proposing to 
unite in Church relation, gave their pubnc assent to a confession of faith, and then 
solemnly covenanted with God, and with each other, to walk in the ordinances of 
Christ. Mr. Higginson and Mr. Skelton were then set apart as the ministers of the 
Church, the former as teacher, the latter as pastor. Mr. Endicott having corresponded 
with the Church at Plymouth, previous to the arrival of the second company, and 
finding an agreement in their views on the subject of Church order, that church sent 
delegates to Salem, to unite in this interesting transaction, who gave to their new 
brethren the right hand of fellowship. Their confession of faith and covenant were 
drawn by Mr. Higginson. The covenant begins in the following manner: "We 
covenant with our Lord, and one with another ; and we do bind ourselves in the pre- 
sence of God, to walk together in all his ways, according as he is pleased to reveal 
himself unto us in his blessed word of truth." f This was the first Church that was 
fully organized in New England. The Church at Plymouth, the only one of an 
earlier date, had not a regular pastor till after this time. 

* Robbins's New England Fathers. t Mather's Magnalia. 



THE PURITANS. 255 

In 1630, seventeen ships ■were sent out with emigrants, among whom were the 
distinguished John Winthrop, governor of the company, and lieutenant-governor 
Dudlev. On their arrival, the settlement was found in a distressed state. In the 
preceding autumn, the colony contained about three hundred inhabitants. Eighty of 
these had died, and a great part of the survivors were in a weak, sickly state. Their 
supply of corn was not sufficient for more than a fortnight, and their other provisions 
were "nearly exhausted. In addition to these evils, they were informed that a combi- 
nation of various tribes of Indians was forming for the purpose of the utter extirpation 
of the colony. Their strength was weakness, but their confidence was in God, and 
they were not forsaken. Many of the planters, who arrived this summer, after long 
voyages, were in a sickly state, and disease continued to rage through the season. 
By the close of the year, the number of deaths exceeded two hundred. Among these, 
were several of the principal persons in the colony. Mr. Higginson, the venerable 
minister of Salem, spent about a year with that parent Church, and was removed to 
the Church in glory. His excellent colleague, Mr. Skelton, did not long survive him. 
Mr. Johnson, one of the assistants, and his lady, who was a great patroness of the set- 
tlement, died soon after their arrival. Of the latter, an early historian observes, 
° She left an earthly paradise in the family of an earldom, to encounter the sorrows 
of a wilderness, for the entertainments of a pure worship in the house of God ; and 
then immediately left that wilderness for the heavenly paradise.". 

Persons of less constancy than was possessed by the fathers of New England, in 
view of the obstacles and dangers now before them, would have been wholly dis- 
couraged. Before several of the ships arrived, the summer was past ; they had no 
habitations for the approaching winter ; the places of their settlement were unfixed ; 
they had little or no forage for their cattle ; they had but a distant and doubtful pros- 
pect of obtaining a support from the productions of the country ; they were wholly 
unacquainted with the means of clearing the wilderness ; the climate was much more 
severe than they had experienced ; a wasting sickness prevailed among them ; the 
wild beasts of the forest often raised their alarms ; the savages of the wilderness, jealous 
of their encroachments, whose number and temper they could not ascertain, surround- 
ed all their borders. But they had committed their cause to God. They believed 
they were called in his providence to leave the land of their nativity ; he had carried 
them through the sea, and, they believed, though many of them might fall, he would 
not wholly desert them in the wilderness. He did not suffer his faithfulness to fail. 
In oB their affliction he was afflicted, and the angel of his presence saved them : in his 
love and in his pity he redeemed them ; and he bare them, and carried them all the days 
of old. 

Four eminent ministers, Messrs. Maverick, Warham, Wilson, and Phillips, who 
were distinguished lights of the Church of Christ, while in England, attended the 
company which came over in 1630, These were eminent instruments of maintaining 
harmony in several settlements, and of promoting the general interests of the colony. 
Before the conclusion of the season, settlements were commenced in several places, 
which are now some of the finest towns in New England. Governor "Winthrop and a 
considerable number of the company laid the foundation of the town of Boston. Mr. 
Nowell, one of the assistants, with a number of his friends, sat down at Charlestown, 
where a feAv remained of those who began that settlement in the preceding year. 
This place and Boston were considered, for a season, as one settlement and one 
Church, under the ministry of Mr. Wilson. Sir Richard Saltonstall, one of the as- 
sistants, with a company of planters, began the settlement of Watertown. They 
enjoyed the ministry of Mr. Phillips. Another of the assistants, Mr. Rossiter, with 
Mr. Ludlow, and a number of settlers, began the town of Dorchester. The ministers, 
3. Warham and Maverick, settled with them. A few years after, Mr. Warham 
and a considerable part of his people, began the settlement of Windsor, on Connecticut 
river. Mr. Pyncheon, also an assistant, was at the head of a company who com- 
menced the settlement of Roxbury. The famous Mr. Elliot, who came from England 
the year following, became their minister. At these places and Salem, the first 
planters continued till the next year. 

The succeeding winter commenced in December, with great severity. Few of the 
houses which had been erected were comfortable, and the most of them were misera- 
ble coverings. Unused to such severities of climate, the people suffered severely 



256 PERIOD VIII... .1555. ...1833. 

from the cold. Many died from being frozen. The inconveniences of their accom- 
modations increased the diseases which continued to prevail among them. But their 
constancy had not yet been brought to the last trial. During the continuance of the 
severe season, their stock of provisions began to fail. Those who wanted were sup- 
plied by those who possessed, as long as any remained. A poor man came to the 
governor to complain, and was informed that the last bread of his house was in the 
oven. Many subsisted upon shell-fish, ground-nuts, and acorns, which at that season 
could not have been procured but with the utmost difficulty. Of the steadfastness 
and submission of the people, under these accumulated sufferings, the early historians 
give us many very striking testimonies. In consideration of their perilous condition, 
the sixth day of February was appointed for a day of public fasting and prayer, to 
seek deliverance from God. Every day, many knees bended in secret, many sighs 
rose to Him, to whose providential care they had committed their all, whose earthly 
kingdom they were laboring and suffering to advance. He who providethfor the raven, 
his food, who prepared sustenance for Jacob, could not now be inattentive to the cries 
of his people. On the fifth of February, the day before the appointed fast, the ship 
lion, which had been sent to England for that purpose, arrived, laden with provisions. 
She had a stormy passage, and rode amid heavy drifts of ice after entering the har- 
bor. But He who once stilled the tempest for the sake of his people, carried this ship 
through every danger, and brought her safe to land. On this event, the existence of 
the colony was, in a great measure, dependent. These provisions were distributed 
among the people according to their necessities, and their appointed fast was ex- 
changed for a day of general thanksgiving. 

On the opening of the spring of 1631, health was generally restored in the settle- 
ments, but the colony was greatly impoverished. The most of their provisions had 
been brought from England ; the preceding year having been a season of uncommon 
scarcity, they were purchased at very high rates ; by the length of the passage and 
the severity of the winter, the greater part of their cattle had died ; the materials for 
building and implements of labor were obtained with great difficulty and expense. 
In imitation of their venerable governor — before whose virtues the patriotism of Le- 
onidas and Timoleon, of Publicola, and the Decii, appears in' a deepened shade — the 
wealthy, feeling that they had embarked in this cause, not for themselves, but for the 
colony and for God, distributed of their property according to the necessities of their 
brethren, and soon found themselves almost divested of plentiful fortunes. 

In the year 1631, great exertions were made for a crop of Indian corn, which was 
their whole dependence, and it pleased God to give them a favorable season, and, ac- 
cording to the lands improved, an abundant harvest. This must have been, indeed, 
an unpalatable pittance for those who had been nursed in all the delicacies of polish- 
ed life, which was the case of many of those settlers, but it supplied their necessities. 
They came not to this trackless desert to repose on roses, but they were travellers 
towards a better country, that is, a heavenly. The fears of the colony, from the hostility 
of the savages, gradually subsided. In consequence of petty animosities and internal 
hostilities, they could not be united in a general combination for the extirpation of the 
colony. The small-pox, and other epidemic disorders, greatly prevailed among them, 
by which immense numbers died. These events were considered by our fathers as 
the signal interpositions of Providence, by which God was making room and preparing 
peace for his people. 

In the commencement of all the individual settlements, the planters were mindful 
of their great errand into the wilderness, and directed their first exertions to the 
establishment of a Church of Christ, and the institutions of the Gospel. The first 
Church, after the one at Salem, was gathered at Charlestown, on a day of solemn fast, 
August 27, 1630. Soon after this, a Church was organized at Dorchester. The 
next was at Boston. Soon after which, there was one at Roxbury, one at Lynn, and 
one at Watertown. In less than two years from the organization of the first Church, 
in Salem, there were in the colony, seven Churches, which were indeed " golden candle- 
sticks." # 

125. In the years 1635 and 1636, as the number of planters had 

* Robbins's New England Fathers. 



THE PURITANS. 257 

considerably increased, the Churches of Dorchester, Watertown, and 
Newtown removed, and began the settlement of Connecticut. 

The people from Dorchester settled at "Windsor ; those from Watertown settled at 
Wethersfield ; and those from Newtown, among whom was the distinguished Mr. 
Thomas Hooker, their pastor, settled at Hartford. The first company which removed, 
consisted of about one hundred men, women, and children. Their route lay through 




an unexplored wilderness. Many were the distresses which they endured, during 
their journey ; which, from unanticipated difficulties, occupied fourteen days. The 
forests through which they passed, for the first time since the creation, resounded with 
the praises of God. They prayed, and sang psalms and hymns, as they marched 
along ; the Indians following, in silent admiration. 

126. From this time, emigration to New England was more rapid. 
The country seemed to have been reserved by Providence, as a refuge 
from the oppression of religious intolerance. By the year 1650, only 
thirty years from the time the pilgrims landed on " forefathers rock," at 
Plymouth, about forty Churches had been planted in New England, over 
which had been settled eighty ministers, and which had embosomed 
seven thousand seven hundred and fifty communicants. 

The character of the first emigrants to New England, deserves a more extended 
notice, than we have room to give. Both ministers and people were an extraordinary 
set of men. Many of the former possessed high literary endowments, and popular 
pulpit talents. An historian remarks of them, " They were men of great sobriety and 
virtue, plaiD, serious, affectionate preachers, exactly conformable to the doctrines of the 
Church of England, and took a great deal of pains to promote a reformation of man- 
ners, in their several parishes." In their labors — in preaching, in visiting from house 
to house — in prayer, in catechetical instruction, they exhibited a fidelity, a holy zeal, 
worthy ambassadors of God. 

The effect of these abundant labors was, as might be expected, correspondingly 
great. Trie first emigrants had faults-^-in some points they erred much ; but as a 
body of men, none were ever more pious— more exemplary — more humble and devo- 
ted servants of God. Religion among them was the business of the week day, as 
well as of the Sabbath. The common vices of mankind were little known among 
them. " Whatsoever things were pure, and lovely, and of good report," were the 
things which were admired by them, and long existed among them. 

127. Distinguished as were the fathers of New England, for their 

33 22* 



258 PERIOD VIII... .1555.. ..1833. 

attachment to the order and peace of the Gospel, it was not to be expect- 
ed that difficulties would not occur — that harmony would not sometimes 
be interrupted. As early as the year 1634, the peace of the Churches 
in the vicinity of Boston, was disturbed by novel opinions advanced by 
Roger Williams, one of the ministers of Salem ; on account of which, 
the magistrates of the colony considered themselves justified in banish- 
ing him. 

It is to be regretted, that dissensions should have thus early prevailed in the New 
England Churches ; but still more to be regretted, that the fathers should have pro- 
ceeded to measures inconsistent with the principles of religious toleration, which they 
had advocated on the other side of the water. 

Mr. Williams refused to hold communion with the Church of Boston, because its 
members would not confess their guilt, for having communed with the Episcopal 
Church, while they remained in England ; and induced the Church at Salem to ad- 
dress admonitory letters to that at Boston, and several others. At length, he separa- 
ted himself from the Church at Salem, because it would not refuse to hold communion 
with the Churches in New England. Moreover, he taught that it was not lawful for 
a pious man to commune in family prayer, with those whom he judged to be unre- 
generated. 

Historians generally agree in censuring the conduct of Mr. Williams ; but in latter 
times, more justice has been done him, than formerly. The fathers of the country, 
too, soon forgot their condemnation of the conduct of their persecutors, in England, 
which drove them to these shores. " To punish a man for any matters of his con* 
science, is persecution." 

Mr. Williams, on retiring from Massachusetts, began the settlement of Rhode 
Island. He became a Baptist, and was the principal founder of the first Baptist 
Church. The colony of Rhode Island has the honor, under the guidance of Mr. Wil- 
liams, of introducing into America proper notions on the subject of religious liberty, 
and the rights of conscience. 

128. About the same time, the Churches in Massachusetts were still 
more seriously disturbed by Anna Hutchinson, a member of the Church 
in Boston, who, among other things held, that the person of the Holy 
Ghost dwells in a justified person — that a man is justified before he be- 
lieves — that faith is no cause of justification, <fec. On these and other 
topics, she gave public lectures, and gained many proselytes. 

129. The controversy, which hence arose, pervaded the whole colony, 
and excited no small disturbance. In 1637, a synod was convened at 
Cambridge, which, after a session of three weeks, condemned eighty-two 
opinions, among which, those of Mrs. Hutchinson were involved. At 
the next session of the general court, she was banished from the colony. 

The sentence of the ctfurt added to the wildness and fanaticism of this erring wo- 
man, who now retired to Rhode Island. The effects of the controversy were long 
felt ; but, says an historian of the times, " nothing can justify persecution — no, not 
the character and piety of the New England fathers." 

At a subsequent date, it may here be added, severe laws were passed against Bap- 
tists and Quakers ; both of whom inveighed against the magistrates, and abused the 
ministers. For these, and other extravagant errors of conduct, they may well be cen- 
sured ; and had the laws enacted against them referred only to their improper conduct, 
and not to their religious tenets, the course pursued by the fathers would have borne a 
different aspect. 

130. In the year 1646, a synod was convened at Cambridge, by the 
general court of Massachusetts, for settling an uniform scheme of eccle- 
siastical discipline. Most of the Churches of New England were 
represented. The synod continued its sessions by adjournments for two 



THE PURITANS. 259 

years, when it adopted the platform of Church discipline, called the 
Cambridge platform, and recommended it, with the Westminster confes- 
sion of faith, to the Churches. This platform was generally adopted 
by the Churches of Massachusetts, and, until the adoption of the Say- 
brook platform, (sixty years afterwards,) was the constitution of those 
of Connecticut. 

In this platform the distinction between pastor and teacher is recognized, together 
with the existence in the Church of ruling elders. The visible Church consists of 
saints and their baptized offspring. Churches are to choose their own officers, and to 
ordain them by imposition of the hands of the brethren, if elders or ministers are 
not to be obtained. Controversies about faith and practice are referred to synods and 
councils, which, however, have no disciplining power. 

131. About the year 1650, an unhappy controversy arose in the 
Church at Hartford, Connecticut, respecting church membership. Hi- 
therto, great watchfulness had been exercised, to admit only such as 
gave visible evidence of piety. The choice of pastors, also, had been 
confined exclusively to the Church, and all the honors and offices of the 
state had been distributed to professors of religion, who only had the 
right of suffrage, in meetings of a political character. 

132. 'During the lives of the first generation, little trouble had arisen 
on these points, as most of the first emigrants were professors of religion. 
But the fathers were nearly all now removed ; a new generation had 
succeeded, many of whom, on account of their not belonging to the 
Church, were excluded from their proper influence in the community. 
Most of them had been baptized, and by virtue of this, it was claimed, 
that they might own their covenant, have their children baptized, and 
thus perpetuate the Church. 

133. The controversy which thus arose in the Church at Hartford, 
soon extended to other Churches ; until, at length, the whole of New 
England became more or less agitated on the subject. In 1657, the dis- 
puted subject was referred to a council, composed of the principal minis- 
ters of New England, at Boston. In consequence of the decision of this 
council, the half-way covenant, as it has since been termed, was introdu- 
ced, and adopted by many of the Churches. 

The decision of this council declared, " That it was the duty of those come to years 
of discretion, baptized in infancy, to own the covenant ; that it is the duty of the 
Church to call them to this ; that if they refuse, or are scandalous in any other way, 
they may be censured by the Church. If they understand the grounds of religion, 
and are not scandalous, and solemnly own the covenant, giving up themselves and 
their children to the Lord, baptism may not be denied to their children. In conse- 
quence of this decision, many owned their covenant, and presented their children for 
baptism, but did not unite with the Church in the celebration of the Supper. Hence, 
it was termed the halfway covenant. 

134. The decision of the above council was far from producing peace 
in the Churches. Those of Massachusetts generally adopted the prac- 
tice recommended ; but those of Connecticut, for many years refused, 
and in some Churches the practice was never introduced. Towards the 
conclusion of the eighteenth century, the practice was generally aban- 
doned, throughout New England. 

135. The year 1692 was rendered memorable in the annals of New 



260 PERIOD VIII.. ..1555... .1833. 

England, by the prevalence of a strong delusion, in several places, on 
the subject of witchcraft. Hitherto, the Churches had been remarkably 
free from superstition ; but now, for a short time, like a sweeping de- 
luge, it spread over the land, and for a season was seriously injurious to 
the cause of vital piety. 

This delusion first made its appearance in Jhe family of the Rev. Samuel Paris, of 
Salem, Mass., two of whose children, being affected with an unusual distemper, it 
was ascribed by the physican to witchcraft. From this time, several others were 
affected in the same neighborhood ; and, at length, the madness extended to many 
parts of the country. 

The anxiety and distress occasioned by this delusion were intense. The whole 
country became agitated. Councils were called; legislatures acted; many were 
executed. At length, however, the spell was broken ; the cloud passed over ; it was 
all a delusion ; was seen and acknowledged to be such ; and deep regret pervaded the 
minds of the people, that they should have thus been blinded, and should have acted 
so contrary to the principles of the Gospel. 

136. Until the year 1708, the Churches in Connecticut had adopted 
the Cambridge platform, as their scheme of discipline ; but at this date, 
a convention of ministers and delegates met at Saybrook, and adopted 
what is called the Saybrook platform, which was received by most of the 
Churches of the Congregational order, and was recognized by the legis- 
lature of the state. 

This platform, among other things, established district associations, a general 
annual association of ministers and delegates from the respective district associations, 
and a consociation of ministers and delegates, as a standing council, to which eccle- 
siastical difficulties might be referred, and whose decision should be final. 

137. The year 1737 was distinguished for an extraordinary excitement 
throughout New England, on the subject of religion. The attention of 
thousands was arrested, converts to the faith of the Gospel were multi- 
plied, and vast numbers united themselves to the Churches in the land. 
In some places, unhappily, a degree of extravagance prevailed, which 
among many brought the work into discredit, and by such it was strongly 
opposed. 

The good effects of this work among many, were long happily seen. They adorned 
their profession, and became strong pillars in the Church of God. "With others, the 
excitement was only temporary ; and among these latter a serious defection took place. 
Errors and corruptions greatly increased, and sadly marred the beauty of the spiritual 
edifices of the land. 

138. During the French war, which commenced in 1755, and termi- 
nated in 1763, foreigners, for the first time mingled extensively with the 
inhabitants of New England. The influence of these upon the country 
was highly injurious to religion. In the army were many infidels, who 
diligently and too successfully inculcated their principles among the 
yeomanry of New England. 

139. During the war of the revolution, religion suffered still more 
materially. Many of the foreigners, with whom the people had inter- 
course, were far more dissolute than those who had come to New England, 
in the war of 1755. They were the disciples of Voltaire, Rousseau, 
D'Alembert, and Diderot. The writings of these infidels were spread 
over the land. Great laxity of morals prevailed, and at the termination 
of the war, religion had sunk to a low ebb. 



THE PURITANS. 



261 



140. A happier state of things, however, awaited the Churches. The 
weakness and impiety of infidelity were powerfully opposed by many 
divines, among whom the late President Dwight stands pre-eminent. 
The Churches became enlivened and purified ; the colleges were signally 
blessed. The standard of piety and morality was raised. 

141. Within the last twenty years, the condition of the Congregational 
Churches in New England has been rapidly improving. Her ministry 
has become learned and powerful ; her numbers are rapidly increasing ; 
Sabbath schools and Bible classes have been instituted ; moral societies 
have been organized ; domestic missionary societies are repairing her 
waste places ; revivals of religion are multiplying, and a general pros- 
perity of her interests is apparent. 

The Congregational Churches in New England exceed one thousand in number, 
A few of these in Massachusetts, particularly in Boston and its vicinity, have recently 
become Unitarian. In other parts of the United States, the number of Congregational 
Churches may be estimated at three hundred and fifty. 

The Congregationahsts have several valuable theological seminaries. One at An- 
dover. established in 1808, and which is munificently endowed ; a theological school 
is. also, connected with Yale College, and with Harvard University. One is estab- 
lished at Bangor, Maine, for the education of young men for the ministry, who may 
not have received a collegiate education. 

VI. PRESBYTERIAN CHURCH IN T«HE UNITED STATES, 

142. The first ministers and members of the Presbyterian Church in 
the United States were chiefly from Scotland and the north of Ireland. 
They settled principally in Pennsylvania, West Jersey, Delaware, and 
Maryland, because in these colonies alone, they were permitted to enjoy 
the exercise of their religious rights and privileges. 

The Presbyterians were generally driven from their native land, as were the Puri- 
tans of New England, by persecution ; and sought in America that liberty to worship 
God, according to the dictates of conscience, which they had been denied at home. 
But, in selecting the above territories as the places of their residence, they appear to have 
acted from necessity, rather than choice. For, although they agreed with the Puritans 
of New England in doctrine, the latter were not disposed to encourage the settlement 
among them of persons who differed with them very materially, in respect to the 
government and discipline of the Church. The Episcopalians in Virginia and New 
York were still more indisposed to extend the rites of Christian hospitality. But 
Pennsylvania. West Jersey, Delaware, and Maryland, being open to all denominations, 
they concluded to settle in these territories, and this may be considered the reason 
why the first Presb)l;erian Churches were almost all found in these colonies.* 

143. The founders of these Churches were warmly attached to the 
Westminster confession of faith, and to the Presbyterian form of ecclesi- 
astical government. And towards the close of the seventeenth century, 
they began to form congregations on this plan. In 1704, they constituted 
their first judicatory, under the name of the " Presbytery of Philadel- 
phia." 

144. In the neighborhood of these Presbyterians lived not a few, who 
had removed from New England, and who had there been bred Congre- 
gationahsts. These, from time to time, acceded to the new body, and 



* Millers Letter to Presbyterians, published in the New York Observer, 1833. 



262 PERIOD VIII... 1555.. ..1833. 

consented to bear the name, and act under the order and discipline of 
the Presbyterians. 

145. But when, at length, the Presbyterians became desirous to carry 
into effect^ the system, to which they had been accustomed, in all its ex- 
tent and strictness, the Congregationalists were dissatisfied, and plead 
for several abatements and modifications of Presbyterianism. 

" It is due to candor to say," observes the writer already alluded to, (Dr. Miller,) 
" that the Congregational part of the ministers, and those who sided with them, ap- 
pear to have been more ardent in their piety than the strict Presbyterians. At any 
rate, it is undoubtedly a fact, that they urged in the judicatories of the Church, with 
peculiar zeal, their wishes that great care should be exercised respecting the personal 
piety of candidates for the holy ministry ; and that a close examination on experi- 
mental religion should always make a part of trials for license and ordination. The 
strict Presbyterians, on the one hand, were zealous for the Westminster confession of 
faith, catechisms, directory, presbyterial order, and academical learning, in the 
preachers of the Gospel ; while they appear to have disliked the close examination 
contended for in regard to personal piety ; or, at least, to have disapproved the method 
in which the examinations were conducted, as being different from any thing to which 
they had been accustomed in their native country. On the other hand, the breth- 
ren congregationally inclined, provided they were satisfied on the score of personal 
piety, did not set so high a value on human learning, or require so much of it as 
indispensable in candidates for the holy ministry, as their opponents contended for ; 
but were too ready to make indulgent exceptions, and to give dispensations as to this 
point, and even in violation of rules to which they had virtually assented. And in 
some instances, they proceeded, with indecent haste, and in defiance of order, to 
license and ordain candidates, whose want of suitable qualifications gave great offence 
to the more regular part of their brethren." 

146. In 1716, the number of ministers had increased so far, chiefly by 
emigration from Europe, that they distributed themselves into four Pres- 
byteries, bearing the names of Philadelphia, Newcastle, Snow Hill, and 
Long Island, and erected a synod under the name of the " Synod of 
Philadelphia." But the body was far from proving harmonious, by 
reason of the different views entertained on the subject of the discipline 
of the Churches. 

147. In 1729, the synod passed what was called the " adopting act," 
which consisted in a formal adoption of the Westminster confession of 
faith and catechisms, and the confession of faith of the Church ; and made 
it necessary, that not only every candidate, but also every actual minis- 
ter in the Church, should be obliged by subscription or otherwise, in the 
presence of the Presbytery, to acknowledge these formularies respec- 
tively, as the confession of their faith. To this act there was strong 
opposition ; but, when at length it was adopted, it was peaceably acqui- 
esced in. 

148. In 1734, an overture was brought into synod, concerning the 
trials of candidates for the ministry, directing that " all candidates for 
the ministry be examined diligently, as to their experience of a work of 
sanctifying grace in their hearts ; and that none be admitted, who are 
not, in a judgment of charity, serious Christians." 

This overture was adopted unanimously, and was highly gratifying to the Congre- 
gational party, which had complained of their Presbyterian brethren for passing over 
a subject, which to them appeared of paramount importance. 

149. In 1738, the synod, finding several of the Presbyteries, especially 



THE PURITANS. 263 

those in which the brethren were inclined to Congregationalism, disposed 
to license condidates without due attention to literary attainments, passed 
an act requiring a thorough examination respecting their literature, be- 
fore they should be approved. To many this act gave great umbrage. 
Contentions ensued, and for many years the harmony and peace of the 
Presbyterian Churches were nearly destroyed. 

The ministers and their respective adherents entered warmly into the dispute, and 
became distinctly arranged into two parties. The friends of Presbyterial order, a 
learned ministry, and strict adherence to the confession of faith, were styled old-side- 
men. or old lights; while the others were denominated new-side-men, or new lights. 
These parties, in the progress of collision, become more excited and ardent. Preju- 
dices were indulged. Mutual misrepresentation took place, and they, at length, 
reached a stage of mutual suspicion and animosity, which almost, and in many cases, 
absolutely precluded all intercourse as Christian brethren. 

150. At length, during the preaching of Mr. Whitefield in the country, 
a division was made among the Presbyterians ; the synod of New York 
being established by the new side, in opposition to the synod of Phila- 
delphia. In 1758, this breach was healed, from which time harmony 
has prevailed, and their cause has rapidly gained strength. 

Mr. "WTiitefield arrived in America, it being his second visit, in 1739. In the revival 
which followed, the Presbyterians were ranged in parties for and against this revival, 
as above noticed — the old-side-men, under the influence of prejudice, regarding their 
opponents as a body of extravagant and ignorant enthusiasts, on account of some 
irregularities, which unfortunately existed, and which were truly censurable ; — while 
the new-side-men, under a prejudice equally strong, regarded their hostile brothers, as 
a set of pharisaical formalists, while warmth of feeling and speech, and improper 
inferences were admitted on both sides. One act of violence led to another, until, at 
length, in 1741. the highest judicatory of the Church was rent asunder, and the synod 
of New York, composed of new-side-men, was set up in a sort of opposition to that of 
Philadelphia. 

••In this controversy," observes Dr. Miller, "there were, undoubtedly, faults on 
both sides. This indeed, not only moderate men, as was just stated, saw at the time, 
but even some of the most excited and fervent actors of each party in the humiliating 
scene, were candid enough, after union was restored, to acknowledge, and on 
account of it severely to censure themselves. The old-side were wrong in opposing 
the revival of religion under the ministry of Whitefield and his friends ; and in con- 
tending, as they did at first, against examinations on vital piety ; — while the new-side 
were as plainly wrong in frequently violating that ecclesiastical order which they had 
stipulated to observe ; in undervaluing literary qualifications for the holy ministry - 
and in giving countenance, for a time, to some real extravagancies and disorders 
which attended the revival of religion. That the new-side men were sensible of hav- 
ing carried to an extreme their comparative disregard of literary qualifications, and 
of mature theological study, was made evident by their strenuous and successful 
efforts, a few years after they became organized as a party, to retrace their steps, and 
to establish the college of New Jersey. 

'•• These errors were afterwards seen and lamented. Both parties gradually cooled. 
Both became sensible that they had acted rashly and uncharitably. Both felt the incon- 
venience, as well as the sin, of division. Congregations had been rent in pieces. Two 
houses of worship, and two ministers, were established in places where there was not 
adequate support for one. The members of one synod were excluded from the pul- 
pits of the other ; and this was the case, even when individuals cordially respected 
each other, and were desirous of a fraternal interchange of ministerial services. 
Still, although both parties soon became heartily sick of the division, the synods re- 
mained divided for seventeen years. The first overture towards a union appears to 
have been made by the synod of New York, in the year 1749. But nine years were 
spent in negotiation. At length mutual concessions were made ; the articles of 



264 PERIOD VIII... .1555.. ..1833. 

union in detail were agreed upon ; and the synods were happily united, under the 
title of ' the synod of New York and Philadelphia," 1 in the year 1758." 

151. In 1789, the first general assembly, which is now the highest 
judicatory of the Presbyterian Church in the United States, was con- 
vened at Philadelphia, which has continued to be the place of its annual 
meeting to the present time. 

Great prosperity has attended the cause of Presbyterianism, in the United States. 
Within a few years, however, differences have to some extent prevailed among the 
ministers of this connection ; but as among so able and pious a body of men, the 
principles of the Gospel are justly expected to exert their legitimate influence, it can 
subserve no benefit to record the grounds of a dissension which it is hoped will be 
only temporary. 

The advocates of Presbyterianism reside chiefly in the middle, southern, and wes- 
tern states. The clergy attached to the order are an able, enlightened, evangelical, 
and pious body, and their labors have been signally blessed. The number of synods, 
in 1832, was twenty-one ; that of presbyteries, one hundred and ten ; the clergy are 
estimated at one thousand nine hundred and thirty-five ; the Churches under the 
care of the general assembly, are two thousand two hundred and eighty-one, com- 
prising more than two hundred seventeen thousand three hundred and forty-eight 
members. In 1812, a theological seminary was established at Princeton, N. J. At 
a more recent date, other theological institutions have been founded at Auburn, N. Y. ; 
in Prince Edward county, Va. ; and at Alleghany town, near Pittsburgh, Pa. 

Between the Presbyterians and the Congregationalists of New England, a good 
understanding exists. In the general assembly, the several ecclesiastical bodies of 
New England, in the Congregational connection, are represented by delegates ; to 
which bodies, delegates are annually sent by the general assembly in turn. 

VII'. EPISCOPAL CHURCH IN THE UNITED STATES. 

152. Episcopacy was introduced into America, on its first settlement 
by the English ; all the colonists of Virginia belonged to the English 
establishment, at the time of their emigration, and continued connected 
with it for many years after. 

The Virginia settlers, in their removal to America, sought not religious liberty, like 
the colonists who planted New England. This they enjoyed at home. Their object 
was emolument. Yet, they were not unmindful of religion, nor regardless of the 
form of their religious establishment. They chose to continue Episcopalians, and 
early took measures to maintain their own worship. 

In 1621, the Virginia company made provision for the support of religion, by 
appropriating one hundred acres of land in each borough, for that purpose, and two 
hundred pounds sterling, which together constituted a living for the minister. 

To guard against encroachments by persons of different religious views, laws were 
from time to time enacted, which excluded all preachers who had not received ordi- 
nation from England. In process of time, however, this exclusive spirit was relaxed, 
and other denominations gradually formed societies in Virginia, and also in the other 
southern states. 

153. The first Episcopal society in New England, was formed at 
Boston, in 16S6, on sir Edmund Andross' assuming the government of 
the colony. The progress of Episcopacy in the northern and middle 
states was for many years slow. At the commencement of the war of 
the revolution, the number of Episcopal clergy north and east of Mary- 
land, has been estimated at about eighty. 

Most of the Episcopal clergy, at this time, derived their support from the society 
established in England, for the propagation of the Gospel in foreign parts. In Mary- 
land and Virginia, and in the principal cities north, they had legal establishments for 
their support. 



THE PURITANS. 265 

154. Antecedently to the revolution, repeated applications were made 
by the Churches in America to the proper authorities in England, for an 
Episcopate of their own ; but owing chiefly to political considerations, 
their request was not granted. During the war, all intercourse with the 
mother country being suspended, the Episcopal cause in America was 
much depressed. No candidates could obtain orders, and many parishes 
being deprived of their ministers by death, became vacant. 

155. Early after the establishment of the American government, the 
Episcopal Churches took measures to obtain their long desired object, and 
were now successful. Parliament passed the act necessary for consecration, 
upon which the Rev. Samuel Provost, D. D., rector of Trinity Church, 
New York, and the Rev. William White, D. D., of Philadelphia, were 
consecrated bishops by the archbishop of Canterbury, in the year 1787. 

The eastern Episcopal Churches had before this obtained a bishop — the Rev. 
Samuel Seabury, D. D., who was consecrated to that office by the nonjuring bishops 
of Scotland, who had broken from the state in the revolution of 1688 .* In 1789, an 
union was formed between the eastern and southern Churches, upon which bishop 
Seabury was acknowledged. 

156. The union between the eastern and southern Churches, formed 
in 1789, continues to the present day. At that time, the liturgy was 
revised, and the Book of Common Prayer established in its present form. 

The Episcopalians in the United States are now a large and respectable body of 
Christians. The English common prayer book is adopted, with the omission of the 
Athanasian creed, and some other alterations to conform it to the peculiar state of the 
Church. Subscription to the articles is not required by candidates for holy orders. 
The number of bishops is fifteen : the number of their clergymen is estimated at five 
hundred and ninety-six ; and their Churches at nine hundred and twenty-two. The 
Episcopalians have several colleges and seminaries of learning under their direction, 
which are generally flourishing. The one at Hartford, Connecticut, known by the 
name of Washington college, has been recently established. In its incipient state, it 
struggled with numerous difficulties incident to institutions of a similar kind ; but is 
now acquiring strength, respectability, and importance. 

The Episcopal establishment in the United States has no archbishops, nor lord 
bishops, archdeacons, deans, prebends, canons, nor vicars. The bishops are elected by 
the convention of the diocess. Their bishops have no episcopal palaces, but dwell in their 
own hired houses ; nor episcopal revenues, being pastors of congregations, as are the 
other clergy, and, like them, supported by the contributions of those who enjoy their 
instruction. When they travel through their diocess, the Churches they visit pay 
their expenses. The bishops have no patronage, nor can they, by individual authori- 
ty, appoint or remove any minister. No person has the gift of " parish" or " living ■" 
it depends on the choice of the people. Some Churches leave the appointment of the 
minister to the vestrymen, who are annually selected by the pew-holders ; others 
select him by the ballot of the whole congregations. It is entirely left to the clergy- 
men who shall be admitted to the ordinances : but their discipline varies in the diffe- 
rent states. This Church is governed by a general convention, which sits once in 
three years, divided into an upper and lower house ; the former is composed of the 
bishops of the different states, and the latter of a portion of the clergy and laity from 
the several diocesses. All motions may originate in either house ; although the 
concurrence of the majority of both must be obtained before they pass into a law. 

♦The nonjurors were the remains of the ancient Episcopal Church of Scotland, who, at 
the revolution of 1638, adhered to the banished family of the Stuarts, and refused to take the 
oath of allegiance to king William. At the death of the late president, in 1788, the denomi- 
nation became extinct, and the laws against them have been repealed. 

34 23 



266 PERIOD VIII.. ..1555. ...1833. 

VIII. BAPTISTS. 

157. The term Baptists, is, at the present day, applied to that denomi- 
nation of Christians, who maintain that baptism, as a religious rite, 
conveys the idea of immersion, and is to be applied only to adults, or to 
such as make a personal profession of their faith. 

Instead of administering the ordinance by sprinkling or pouring water, they main- 
tain that it ought to be administered only by immersion ; such they insist is the 
meaning of the Greek word (iamito), to wash or dip, so that a command to baptize 
is a command to immerse. They also defend their practice from the phrase, buried 
with him in baptism, from the first administrators repairing to rivers, and the practice 
of the primitive Church after the apostles. 

"With regard to the subjects of baptism, this denomination allege, that it ought not 
to be administered to children or infants at all, nor to adults in general ; but to those 
only, who profess repentance for sin and faith in Christ. Our Savior's commission 
to his apostles, by which Christian baptism was instituted, is to go and teach all nations, 
baptizing them, &c. ; that is, not to baptize all they meet with, but first to examine 
and instruct them, and whoever will receive instruction, to baptize in the name of the 
Father, and of the Son, and of the Holy Ghost. This construction of the passage is 
confirmed by another passage ; Go ye into all the world, and preach the Gospel to every 
creature ; he that believeth and is baptized, shall be saved. To such persons, and to such 
only, this denomination says, baptism was administered by the apostles and the im- 
mediate disciples of Christ ; for those who were baptized in primitive times are 
described as repenting of their sins, and believing in Christ. See Acts ii. 38 ; viii. 
37, and other passages of Scripture. 

They farther insist, that all positive institutions depend entirely upon the will and 
declaration of the institutor ; and that therefore, reasoning by analogy from previous 
abrogated rites, is to be rejected, and the express commands of Christ respecting the 
mode and subjects of baptism, ought to be our only rule* 

158. The Baptists themselves, in tracing up their history, would 
ascend to the first Churches planted by the apostles, which they believe 
to have maintained their peculiar views. Others, however, do ndt ad- 
mit these claims ; but deduce their origin, as a sect, to the Anabaptists, 
who excited great commotions in Germany, in the years 1524, (Period 
VII. Sec. 33,) and 1533, (Period VII. Sec. 45,)— but who were after- 
wards united into a regular and respectable community, by Menno 
Simon, in the year 1536. 

The true origin of the Anabaptists (says Dr. Mosheim,) is hid in the remote depths 
of antiquity, and is of course extremely difficult to be ascertained. There were 
some among the Waldenses, Albigenses, Petro-brussians, and other ancient sects, 
who appear to have entertained the notions of the Anabaptists ; but, " as a distinct 
community," says Bogue, " they appear not to have existed, till about the time of 
Luther." 

But however the antiquity or origin of the sect may be settled, it appears probable, 
that, as a distinct communion — a regular sect, it may be dated about the year 1536, 
and is indebted to that " famous man," Menno Simon, mentioned above. 

Menno was a native of Friesland, and for many years a popish priest. But, at 
length, resigning his office in the Romish Church, he embraced the communion of the 
Anabaptists. 

From this time to the end of his days, that is, for twenty-five years, he travelled 
from one country to another with his wife and children, giving strength and consis- 
tency to the sect. "Menno," says Mosheim, " was a man of genius. He appears, 
moreover, to have been a man of probity, of a meek and tractable spirit, gentle in his 
manners, and extremely zealous in promoting practical religion." His disciples after 
Mm were called Mennonites. 

* Dictionary of all Religions. 



THE PURITANS. 267 

Menno drew up a plan of doctrine and discipline, of a much more mild and mode- 
rate nature than that of the Anabaptists, already mentioned, and gave to the commu- 
nity an appearance, not dissimilar to that of other Protestant Churches. 

159. The Mennonites, as they were now generally called, soon sepa- 
rated into two great parties, distinguished by the name of the rigid and 
moderate, or austere and lenient. The former were sometimes called 
Flandrians ; the latter Waterlandrians, from the places where they 
resided. 

The rigid Mennonites were far more strict than any other denomination of Chris- 
tians, and bordered upon cruelty and superstition. They were disposed to excommu- 
nicate not only all open transgressors, but even those who varied from their established 
rules, as to dress, without a previous admonition, and to separate them from all 
intercourse with their wives and friends. The moderate Mennonites were for treat- 
ing offenders with more lenity and moderation. 

160. During the reign of Henry VIII., some of the Anabaptists, or 
Mennonites, fled from persecution at home, and took refuge in England. 
But here they were cruelly persecuted. Some of them were put to 
death. In the reign of Elizabeth, they were banished from England, 
and took refuge in Holland. 

161. In 160S, however, some of the Independents in England appear 
to have separated from their own communion, and to have sent one of 
their number to Holland, to be immersed by the Dutch Anabaptists, that 
he might be qualified to administer the ordinance in England. By him 
all the rest of the society, about fifty, were baptized. 

162. From this time they rejected the name of Anabaptists and Men- 
nonites, and adopted that of Baptists, claiming to be the only true 
Church ; and through the Waldenses to have descended directly from 
the Churches planted by the apostles. 

163. In 1611, an unhappy dissension arose in the communion, and 
they became divided into two great parties, which continue to the pre- 
sent day — viz. General Baptists, and Particular Baptists. The former 
are Arminian ; the latter Calvinistic. 

The Particular Baptists have always been, and still are, the most numerous. With- 
in a few years some of the Baptist Churches, belonging to both parties, have so far 
relaxed from their exclusive principles, as to admit persons baptized in infancy to the 
sacrament of the Supper. A more liberal spirit is obviously prevailing among this 
respectable denomination of Christians. 

164. For many years, the English Baptists suffered in common with 
other Dissenters, especially during the reign of the infamous court of 
high commision and the star chamber. They also experienced much 
trouble from the Quakers ; and in 1662, by the act of uniformity of 
Charles II., were ejected from their pulpits. 

16o. At the revolution, in 1688, (on the accession of William, prince 
of Orange,) the Baptists with other Dissenters, gained a legal toleration, 
which they have enjoyed to the present time.^ 

The Scottish Baptists form a distinct denomination; and are distinguished by 
several pecubarities of Church order. "No trace can be found of a Baptist Church 
in Scotland, (says Mr. Jones.) excepting one which appears to have been formed out 

* For an account of this denomination in England, at the present time, see Sec. 89. 



268 PERIOD VIII.. ..1555.. ..1833. 

of Cromwell's army, previous to 1765, when a Church was settled at Edinburgh, 
under the pastoral care of Mr. Carmichael and Mr. Archibald M'Lean. Others 
have since been formed at Dundee, Glasgow, and in most of the principal towns 
of Scotland ;" also at London, and in various parts of England. " They think that 
the order of public worship, which uniformly obtained in the apostolic Churches, is 
clearly set forth in Acts ii. 42 — 47 ; and therefore they endeavor to follow it out to 
the utmost of their power. They require a plurality of elders in every Church, ad- 
minister the Lord's supper, and make contributions for the poor every first day of the 
week. The prayers and exhortations of the brethren form a part of their Church 
order, under the direction and control of the elders, to whom it exclusively belongs to 
preside in conducting the worship, to rule in cases of discipline, and to labor in the 
word and doctrine, in distinction from the brethren exhorting one another. The 
elders are all laymen, generally chosen from among the brethren 5 but, when circum- 
stances require, are supported by their contributions. They approve also of persons, 
who are properly qualified for it, being appointed by the Church to preach the Gospel 
and baptize, though not vested with any pastoral charge. 

"The discipline and government of the Scottish Baptists, are strictly congre- 
gational. Members are received, after making a public profession of their faith, 
with the consent of the whole Church ; every case of discipline is determined in 
the same manner, and nothing is decided by majority. They religiously abstain 
from eating of blood 5 esteem a conscientious regard to the law of discipline, as deli- 
vered by our Savior, (Matt, xviii.) absolutely necessary • they also expect all the 
members to be obedient to magistrates, to honor them, to pay them tribute, and in no 
case to resist them by force • agreeable to the apostolic injunctions, Rom . xiii. and 1 
Peter ii. 13, 14. They profess to consider the peculiar and distinguishing love which 
the disciples of Christ owe to each other, as one of the most striking evidences of 
true Christianity." 

For several years, it appears, the Scottish Baptists were " all of one faith and 
order ;" but so many divisions and subdivisions have taken place of late years, as to 
produce much discord and confusion* 

166. The first Baptist Church in America was formed about the year 
1639, at Providence, R. L, by the famous Roger Williams. (Sec. 127.) 
The increase of the denomination for many years was small. About 
the year 1741, however, many Churches in New England embraced 
their sentiments. 

167. The regular Baptists in the United States are generally Par- 
ticular and Calvinistic. As a body, they are characterized for great 
seriousness, strong attachment to their faith and discipline, and a high 
regard for personal piety. Many of their Churches have enjoyed 
precious revivals of religion. Several of their preachers are able, and, 
as a body, are more intelligent and discriminating than formerly. The 
denomination has manifested a laudable zeal in the great work of evan- 
gelizing the heathen ; and God has graciously honored their missionaries 
in several parts of the world. 

The number of ministers in the Calvinistic Baptist connection in the United States, 
at the present time, is three thousand and twenty-four ; their Churches or congregations, 
five thousand three hundred and twenty-two ■ communicants, three hundred and eighty- 
four thousand. They have a flourishing university at Providence, R. I. The board 
of trustees is composed of thirty-six members, of whom twenty-two must be Baptists, 
five Quakers, five Episcopalians, and four Congregationalists. The fellows are 
twelve, of whom, eight, including the president, must be Baptists. 

* Dictionary of all Religions. 



THE PURITANS. 269 

Besides the foregoing, the Baptists have, under their direction, a college in the 
District of Columbia, delightfully situated, about two and a half miles from the capi- 
tal. It was incorporated in 1821. For several years, the institution was embarrassed 
for want of funds ; but at this time it is flourishing. Waterville college is beauti- 
fully located on the western bank of the Kennebec river, in the town of Waterville, 
eighteen miles above Augusta, in the state of Maine. It is yet in its infancy, but 
yearly rising in importance. The principal theological institution under the Baptist 
direction in the United States, is at Newton, seven miles west of Boston. Its opera- 
tions commenced in 1825. It promises great usefulness to the kingdom of Christ in 
general ; and to the religious denomination, to whose interests it is devoted, in particular. 

168. Under the general denomination of Baptists, it is common to 
reckon several other ecclesiastical communities, viz. : Free Willers, Men- 
nonite Tunkers, Free Communion Baptists, Seventh-day Baptists, Six- 
Principle Baptists, Emancipators, Rogerenes, &c. With most of these, 
the regular or Calvinistic Baptists have little connection; the for- 
mer being considered in the light of seceders, and, in point of numbers 
and influence, are of minor importance. 

In respect to numbers, the Arminian, or Free "Will Baptists form an exception to 
the foregoing remark • as do also the Mennonites ; the former of whom have in their 
connection three hundred and forty-two ministers, and five hundred and forty-six 
Churches ; the latter, two hundred ministers, and thirty thousand communicants. 
The Tunkers, from Tunken, (German) to dip, plunge, who practise trine immersion, 
(i. e. dipping three times.) have about forty ministers settled over forty Churches, with 
three thousand, communicants. This denomination reside principally in Pennsylva- 
nia. The Seventh-day and Six-principle Baptists have, the former thirty-two, and the 
latter twelve ministers. 

IX. METHODISTS. 

169. The Methodists, as a sect, owe their origin to John Wesley, a 
native of England, who was born in the year 1703. While a tutor in 



the University of Oxford, 1729, becoming impressed with the conviction 

of the importance of a deeper attention^to spiritual things, he began to 

hold meetings for religious improvement, in connection with several of 

the students, among whom was the celebrated George Whitefield. The 

superior devotion and even austerity of this little band, gained for them, 

iy of derision, from the other members of the university, the name 

r ^thodists. 

Wesley was, at this time, an ordained deacon in the established Church ; but he 

seems not to have become much acquainted with the true nature of religion, till some 

years after. Under an impression of the importance of high attainments, however, 

in religion, he associated with him Mr. Morgan, Mr. Kirkham, his brother Charles, 

23* 



270 PERIOD VIII... .1555. ...1833. 

aod several others, who held meetings, in which they observed great order ; and, in 
their conduct and conversation abroad, maintained a noticeable strictness, much su- 
perior to the licentious members of the university. 

Notwithstanding the derision in which they were held, by their fellow members of 
the university and others, the society obtained some popularity among the more 
strict and pious abroad, by their visits to the poor and sick, in the vicinity, who 
tasted of the fruits of their labors and benevolence. 

170. The popularity of this society of Methodists, whose principles 
had spread somewhat abroad, and had obtained some adherents, at 
length became so great, that the trustees of the new colony in Georgia 
invited Mr. Wesley to go thither, in the character of a spiritual guide, 
and also to preach to the Indians. Accordingly, in 1735, he sailed for 
America, with the colony which General Oglethorpe was conducting 
thither. At the same time, his brother Charles, Mr. Ingham, and others, 
embarked for a similar purpose. 

171. In the mean while, Whitefield returned to Gloucester, his native 
city, where he was successful in the conversion of several young men, 
who united with him in pious exercises. He made frequent religious 
visits to the county gaol, in which he read and prayed every day with 
the prisoners. The fame of his piety had reached the ears of Dr. Ben- 
son, bishop of Gloucester, who sent to him, declaring that he should 
think it his duty to ordain him, when he chose to make the request, 
though he was only twenty-one years of age. After examining the 
articles of the Church, and studying the epistles to Timothy, he made 
application to the bishop, and was ordained June 30, 1736. The fol- 
lowing Sunday, he preached his first sermon, "on the necessity and 
benefits of a religious society," in the Church at Gloucester, in which 
he had been baptized. 

"Curiosity," says Whitefield, "drew a large congregation together. The sight, at 
first, a little awed me. But I was comforted with a heart-felt sense 6f the Divine 
presence, and soon found the advantage of public speaking when a boy at school, 
and of exhorting and teaching the prisoners and poor people at their private houses, 
whilst at the university. By these means I was kept from being daunted. As I 
proceeded, I perceived the fire kindled, till at last, though so young, and amidst a 
crowd of those who knew me in my childish days, I trust I was enabled to speak with 
some degree of authority. Some few mocked, but most for the present -seemed 
struck ; and I have since heard, that a complaint was made to the bishop, that I 
drove fifteen mad the first sermon. The worthy prelate wished the madness might 
not be forgotten before the next Sunday." 

The bishop offered him a curacy, but he preferred going to Oxford, that he might 
prosecute his studies. Soon after, he accepted an invitation to officiate at the chapel 
in the tower of London, and preached his first sermon in the metropolis in August, 
1736, at Bishopsgate Church, to a deeply affected congregation. He continued two 
months at the tower, where he took great pains with the soldiers, and several young 
men who attended his sermons. 4 

172. While Whitefield was thus preaching with great popularity and 
effect, he received letters from America, from the Wesleys, which made 
him desirous of going thither ; and Mr. Charles Wesley coming to Eng- 
land, to procure more laborers, he agreed to go, but did not finally 
embark till December, 1736. He remained in America until the same 
month of the following year, when he returned to England. 

On his arrival in America, he found Mr. John "Wesley had already sailed for his 
native country. But he was well received by the new colony of Georgia, and betook 



THE PURITANS. 271 

himself with great zeal to the duties of his calling. Besides religious visiting, he 
generally preached twice a day, and four times on a Lord's day ; and, for the benefit 
of the Georgians, he projected, and ultimately completed, an orphan asylum, similar 
to that of Professor Frank, in Germany. " I was really happy," says he, " in my 
little foreign cure, and could have cheerfully remained among them, had I not been 
obliged to return to England to receive priest's orders, and to make a beginning to- 
wards laying a foundation to the orphan house." 

He arrived in London, December 8, 1738, where he again enjoyed the society of 
his friend Mr. Wesley, and they began to form societies in different parts of London ; 
the principal place of meeting being in a large room which they hired in Fetter- 
lane. In January, 1739, he received priest's orders from his good friend, bishop 
Benson. 

He complied with invitations to preach in London, Oxford, and Bristol ; by which 
thousands were awakened to a sense of religion : but the Churches could not contain 
the crowds that followed him. 

On account of his preaching the necessity of spiritual regeneration, the pulpits, in 
many places, were refused to him by the clergy ; and at Bristol he determined, after 
much reflection and prayer, to commence preaching in the open air. This practice 




Whitefield preaching in the open air. 

he began among the rude and ignorant colliers at Kingswood, near Bristol, of which 
he writes, " Having no righteousness of their own to renounce, they were glad to 
hear of a Jesus who was a friend of publicans and sinners, and 'came not to call the 
righteous, but sinners to repentance.' The first discovery of their being affected was, 
to see the white gutters made by their tears, which plentifully fell down their black 
cheeks, as they came out of their coal pits. The change was visible to all, though 
numbers chose to impute it to any thing rather than the finger of God." 

Besides the coDiers, and thousands from the neighboring villages, persons of all 
ranks flocked daily to hear him, out of Bristol ; and he was soon invited to preach by 
some of the better sort, in a large bowling-green, in the city itself. Such success at- 
tending his labors in field-preaching, he wrote to Mr. Wesley, who had never been at 
Bristol ; and as he. as well as Mr. Whitefield, had been refused the use of Churches, 
he followed the practice of his younger friend, having the sanction of our Savior's 
example, in calling sinners to repentance both in highways and in fields. 

In reference to his former prejudices on this point, Mr. Wesley says : " Having 
been, till very lately, so very tenacious of every point relating to decency and order, 
that I should have thought the saving of souls almost a sin, if it had not been in 
Church." In justification of this practice, he says, " When I was told, I must preach 
no more in this, and this, and another church, so much the more those who could 
not hear me there flocked together when I was at any of the societies ; when I spoke 
more or less to as many as the room I was in would contain. But after a time, 
finding those rooms would not contain a tenth part of the people that were earnest to 



272 PERIOD VIII... .1555... .1833. 

hear, I determined to do the same thing in England, which I had often done in a 
warmer climate, — to preach in the open air. And I cannot say I have ever seen a 
more awful sight, than when on Rose Green, or on the top of Hanham Mount, some 
thousands of people were joined together in solemn waiting upon God, while 

" They stood, and under open air adored 

The God who made both air, earth, heaven, and sky!' " 

Mr. Wesley continued at Bristol for some months ; and of his labors there, he says, 
" Every morning I read prayers and preached at Newgate. Every evening I ex- 
pounded a portion of Scripture, at one or more of the societies. On Monday in the 
afternoon, I preached abroad near Bristol. On Tuesday, at Bath and Two-mile-hill, 
alternately. On Wednesday, at Baptist Mills. Every other Thursday, near Pensford. 
Every other Friday, at Kingswood. On Saturday, in the afternoon, and Sunday 
mornings, in the Bowling-green. On Sunday, at eleven, at Hanham Mount ; at two, 
at Clifton ; at five, at Rose Green." 

In the mean time, Whitefield visited many of the principal towns in the kingdom, 
collecting for his Orphan Asylum in Georgia. In Wales, he found the power of re- 
ligion reviving, through the zealous ministry of Howel Harris, with whom he co- 
operated. Being unable to obtain the use of churches in London, he ventured one 
Sunday to preach in Moorfields. Though threatened by the mob, a divine blessing 
evidently attended these labors ; and he went the same evening to Kennington-common, 
about three miles from the city. For several months, Moorfields, Kennington-com- 
mon, and Blackheath, about five miles from the city, were the chief scenes of his 
ministry, and his auditors often consisted of twenty thousand persons. It is said their 
singing could be heard two miles off, and the voice of the preacher at the distance of 
a mile. 

While Mr. John Wesley continued at Bristol, his brother, Mr. Charles, was labor- 
ing in London and other places ; Mr. Ingham in many Churches in Yorkshire ; Mr. 
Kinchin, in Oxford ; and Mr. Rogers, in Bedfordshire. Thus many were brought to 
the faith of Christ, and societies were formed of pious believers.* 

173. In August, 1739, Whitefield embarked a second time for America. 
In this country he was received with a cordial welcome by many of the 
ministers, and by thousands of the people, who hung upon his preach- 
ing with admiration and delight. In 1741, he again returned to Eng- 
land. 

174. During the absence of Whitefield, Wesley, adopting different 
views as to some of the doctrines of the Gospel, from those which he had 
held in common with the former, especially in favor of perfection, and 
against election, began openly to proclaim them in his preaching, and 
from the press. This change, at length, caused a separation between 
these two distinguished men, which has continued, in respect to their 
followers, to the present day. 

175. After the above separation, Whitefield continued, as before, to 
preach in England, Scotland, and America, with the same unexampled 
popularity, and unexampled success. At length, he closed his life, at 
Newburyport, Mass., 1770, having crossed the Atlantic fourteen times, 
and been the means of bringing many thousands to the acknowledg- 
ment of the truth. His followers are known by the name of the White- 
jieldian, or Calvinistic Methodists. 

Mr. Whitefield said in his will, "I leave a mourning ring to my honored and dear 
friends, and disinterested fellow laborers, the Rev. John and Charles Wesley, in 
token of my indissoluble union with them in heart and affection, notwithstanding our 
difference in judgment about some particular points of doctrine." 

*Timpson's Church History. 



THE PURITANS. 273 

The respect and affection cherished by Mr. Wesley for his friend, will appear by a 
short extract from his funeral sermon. Having quoted the high testimonies of the 
public newspapers, he says. " These accounts are just and impartial : but they go 
little farther than the outside of his character : they show you the preacher, but not 
the man. — the Christian. — the saint of God. May I be permitted to add a little on 
this head, from a personal knowledge of forty years ? Mention has already been 
made of his unparalleled zeal, his indefatigable activity, his tender-heartedness to- 
wards the poor. But should we not likewise mention his deep gratitude to all whom 
God had used as instruments of good by him, of whom he did not cease to speak in 
the most respectful manner, even to his dying day ? Should we not mention, that he 
had a heart susceptible of the most generous and the most tender friendship ? I have 
frequently thought that this, of all others, was the distinguishing part of his character. 
How few have we known of so kind a temper, of such large and overflowing affec- 
tions ! "Was it not principally by this that the hearts of others were so strangely 
drawn and knit to hirn ? Can any thing but love beget love ? This shone in his very 
countenance, and continually breathed in all Iris words, whether in public or private. 
Was it not this which, quick and penetrating as lightning, flew from heart to heart? 
which gave life to his sermons, his conversation, his letters? Ye are witnesses. If 
it be inquired, what was the foundation of his integrity, or of his sincerity, courage, 
patience, and every other valuable and amiable quality, it is easy to give the answer. 
It was not the excellence of his natural temper, nor the strength of his understanding ; 
it was not the force of education ; no, nor the advice of his friends. It was no other 
than faith in a bleeding Lord ; faith of the operation of God. It was a lively hope 
of an inheritance incorruptible, undefiled, and that fadeth not away. It was the love 
of God shed abroad in his heart by the Holy Ghost, which was given unto him, filling 
his soul with tender, disinterested love to every child of man. From this source 
arose that torrent of eloquence which frequently bore down all before it ; from this 
that astonishing force of persuasion, which the most ardent sinners could not resist. 
This it was which often made his head as waters, and his eyes a fountain of tears. I 
may close this head with observing, what an honor it pleased God to put upon his. 
faithful servant, by allowing him to declare his everlasting Gospel in so many various 
countries, to such numbers of people, and with so great an effect on so many of their 
precious souls!*"* 

The followers of Whitefield embraced many from among the higher classes of society. 
The countess of Huntingdon, a lady of great wealth and distinguished piety, became 
his admirer and patron. She invited Whitefield to become her chaplain, and for the 
benefit of his followers, erected several chapels, in various parts of England and 
Wales, and filled them with preachers. 

"Whitefield never organized his followers into a distinct sect; but continued a 
member of the English establishment himself, and advised them to follow his exam- 
ple. After his death, however, the Calvinistic Methodists formed an union ; but 
they have never been reduced to much order. They are few in number, compared 
with the followers of Wesley. In England, they have about sixty places of worship ; 
and in Wales three hundred. The congregations in England are generally large, 
and most of them use the whole or part of the Common Prayer in their public wor- 
ship. Religion is generally prosperous among them, and they co-operate with the 
Independents, in their plans for the promotion of the kingdom of Christ throughout 
the world in the missionary cause, and with the union of evangelical Christians in 
supporting the Bible Society. 

176. Mr. Wesley, soon after his return from Georgia, found himself, 
most unexpectedly, if we may believe his own declarations, at the head 
of a large community, who acknowledged him as their religious leader, 
and whose gradual organization as a distinct denomination he effected, 
without withdrawing himself from the English establishment. 

The first society under Mr. Wesley was organized in London, on the occasion of 
several of his disciples and inquirers coming to him for advice and instruction. Next 

*Timpson's Church History. 

35 



274 PERIOD VIII... .1555... .1833. 

at Bristol, and afterwards in other places, he adopted a similar course. All these 
societies had the same rules, the same religious meetings, and all acknowledged him 
as their leader. As some of the societies increased in numbers, houses of worship 
became necessary for their accommodation. This led to a system of finance. The 
collection of money, for these purposes, from all the members of the society, led to 
the formation of classes. And from this time, one part of the system was added after 
another, as experience required or occasion suggested, till the system, which is now 
perhaps more efficient than that of any other religious community, long before the 
death of its founder, was complete. 

177. Wesley died in the year 1791, in the eighty-eighth year of his age, 
and the sixty-fifth of his ministry, having travelled, as has been estimated, 
three hundred thousand miles, preached forty thousand sermons, and 
attended forty-seven annual conferences. During his life, he maintained 
a surprising control over his followers. He adhered to the Church of 
England, and required his followers to imitate his example. But after 
his death a division took place among them, on the subject of govern- 
ment. A large party withdrew from the English establishment, and 
formed a separate connection. 

178. The year 1766, marks the date of the introduction of Methodism 
into America, at which time a few Methodists came from Ireland, and 
established themselves at New York. Several preachers followed in 
succeeding years, being sent over by Mr. Wesley. Through the instru- 
mentality of these ministers, the numbers increased so greatly, that in 
1773, a regular conference was held in Philadelphia. In 1784, the Ame- 
rican Methodists became independent of those in England. Mr. Wesley 
liaving, at that time, consecrated in England, Thomas Coke, as their 
bishop, the latter, on his arrival, raised Francis Asbury to the same dig- 
nity. Since this time, the cause of Methodism has gradually, and even 
rapidly increased in the United States. 

In the form of government the Methodist Church is Episcopal. She acknowledges 
the "three orders" of the Church of England, and three degrees of ordination ; and 
at the same time has as many additional grades and distinctions. Their clergy con* 
sist of bishops, presiding elders, elders, deacons, and an unordained order of licensed 
preachers. Besides these distinctions, there is another and very important classifica- 
tion of their ministry into itinerant and local. The "travelling connection" consists 
of those who give themselves wholly to the work, yielding their time and strength to 
the disposal of the bishops and conferences. The "local connection" consists of those 
who being either ordained as ministers, or licensed as preachers, perform these offices 
only as opportunity offers, without giving themselves up to travel at the discretion of 
the ecclesiastical authorities. The former might be called the regular, the latter the 
secular clergy of Methodism. The former are a standing army, thoroughly drilled, 
always on duty ■• the latter are a sort of militia, acting only occasionally. 

The great ecclesiastical authority to which all Methodists own allegiance, is the 
"General Conference." This assembly meets once in four years; and consists of 
delegates from the annual conferences, in the ratio of one delegate for every seven 
itinerant preachers. In this assembly all the bishops are elected, and to it they are 
accountable for their conduct. It has " full power to make rules and regulations" for 
the Methodist Church, under certain limitations, which are as follows. They may not 
alter the articles of religion ; they may not diminish, or materially increase the ratio 
of delegation ; they may not change the Episcopal constitution of the Church ; they 
may not alter " those general rules," originally formed by Wesley, which are to 
Methodists the standard of practice, and by which membership in their societies is 
regulated ; they may not do away certain privileges of ministers and members in 
regard to trial when accused and they are forbidden to appropriate certain funds 
except " for the benefit of the travelling, supernumerary, superannuated, and worn 



THE PURITANS. 275 

out preachers, their wives, widows, and children." Legislation in regard to these 
particulars, can be effected only by the joint recommendation of all the annual con- 
ferences, and by a vote of two thirds of the general conference. 

The annual conferences are twenty-two in number, dividing the whole territory of 
the United States. These assemblies consist of all the travelling preachers in full con- 
nection, and no others. Without the election of an annual conference, no man can be 
ordained either deacon or elder. These bodies, when preachers offer themselves 
for admission, receive them first on trial, and afterwards, if they choose, into full con- 
nection and membership. In other words, each annual conference is a corporation 
which perpetuates itself by the election of its own members, and into which there 
can be no admission in any other way. This body has also the exclusive right of 
sitting in judgment on the character and conduct of its members. No itinerant 
preacher can be permanently censured or silenced, except by the conference to which 
he belongs ; and from their decision he can make no appeal except to the general 
conference. 

The bishops, of whom there are at present six, are elected by the general conference, 
and are ordained lt by the laying on of the hands of three bishops, or at least of one 
bishop and two elders/' To them it belongs to ordain elders and deacons; to preside 
in the conferences, annual and general ; to appoint the presiding elders, giving to 
each his district, and changing them or removing them at discretion ; to assign to 
every preacher, the circuit or station in which he shall labor, for a term not exceeding 
two years in succession ; to change, receive, or suspend preachers, pro tempore, in the 
intervals of the conferences, as necessity may require, and the rules of discipline 
dictate ; and, finally, to travel at large among the people and " oversee the spiritual 
and temporal concerns of the Church." 

Presiding elders are assistant bishops, having each the special charge of a particular 
district ; and each, within his own district is, as it were, the bishop's vicegerent. 

It belongs to the travelling preachers to appoint all the class leaders within the 
circuit or station to which he is sent ; and he may remove them at pleasure. He also 
appoints the receivers of the quarterly collections — nominates the steward, and such 
exporters as he judges qualified. When a member is accused, the preacher in charge 
selects a committee, before whom the trial, as to facts, must proceed. If that com- 
mittee, in which, of course, the preacher presides, finds the accused guilty, the appeal 
is not to the '• : society," the whole body of his brethren and equals, but to what is 
called the quarterly conference, consisting of all the travelling and local preachers, 
stewards, and class leaders of the circuit. If the committee before whom the accused 
is tried in the first instance, finds him not guilty of the charge, he is not therefore 
acquitted ; the preacher may send the whole matter up to the quarterly conference, 
and from that body the accused, if there condemned, has no appeal. 

The privileges and prerogatives of local preachers, are of an inferior character. 
The local preachers in each district, are assembled annually by the presiding elder, 
in what is called the district conference. This body has power to license as preachers, 
such persons as have been recommended by the quarterly conference ; to recommend 
whom they choose to the annual conferences for ordination as deacons or elders " in 
the local connection," or for admission on trial in the " travelling connection ;" and by 
them local preachers, when accused, are to be tried, as travelling preachers are tried 
by the annual conference, with the same right of appeal. 

The Methodists are the largest body of professing Christians in the United States. 
In the minutes of the annual conference for 1832, the number of travelling preachers 
is stated to be two thousand and fifty-seven, exclusive of one hundred and forty-three 
who are superannuated ; the number of communicants reported for the year, is five 
hundred and forty-eight thousand five hundred and ninety-three. 

Lntil within a few years, little attention has been paid to the education of ministers 
in tins denomination. They have now several respectable theological seminaries in 
the United States, and a flourishing college in Middletown, Connecticut, the latter of 
which especially will serve to raise the standard of intellectual culture among this 
large and rapidly increasing religious community. 

In respect to the present state of the Wesleyan Methodists in Great Britain, it may 
be remarked, that their regular preachers, or pastors, as reported by the minutes of 
conference of 1830, are eight hundred and forty-eight in England, Wales, and Scot- 



276 PERIOD VIII... .1555.. ..1833. 

land ; but these are assisted by a large body of " local preachers," who are the more 
gifted of the members in communion, and who amount to the number of about two 
thousand five hundred : so that they supply about three thousand chapels, including 
their preaching stations, on the Lord's day. 

The numerical strength of the Wesleyan Methodist body, as reported by conference 
in 1830, we shall here record : — 

Great Britain, members in ... . . 249,278 

Ireland, 22,896 

Foreign stations — Europe, 214 

Asia, 1,000 

South Seas, , 341 

Africa, 867 

British North America, 5,906 

West Indies, 32,858 

313,360 

Travelling preachers — Great Britain, 848 

Ireland, 145 

Foreign stations, 193 

1,186 

The Methodists have no institution for the education of their ministers, who are 
generally chosen from the body of their local preachers, after certain recommenda- 
tions and probation. This has been felt as a serious disadvantage by many among 
them ; and several sensible appeals have been made by intelligent individuals in favor 
of such an establishment, but hitherto in vain. Nevertheless, besides a few of liberal 
education, who have joined that society, there are individuals among the "Wesleyan 
Methodists, whose learning, chiefly by personal application to study, like that of 
bishop Warburton, would do honor to any communion. Of their eminent men, we 
must not omit to mention the Rev. Mr. Drew, the Rev. Richard Watson, and especially 
the late very learned Adam Clarke, LL.D. 

In addition to the Wesleyan Methodists in Great Britain, there exist several com- 
munities, who have seceded from the regular body, viz. : " The Methodist New Con- 
nection" — " Primitive Methodists," or Ranters—" Independent Methodists" — "Bryante 
Methodists" — and " Wesleyan Protestant Methodists." These various secessions from 
the original body, with their adherents, have so increased, that it is computed that their 
number exceeds two hundred thousand ; there being about seventy thousand in society 
and their congregations about seven hundred. They are considered as holding the 
same doctrinal views as their original founder, Mr. Wesley, and as having adopted 
most of his practical methods in seeking the salvation of souls. 

X. QUAKERS, OR FRIENDS. 

179. The Quakers, or, as they choose to denominate themselves, the 
Society of Friends, owe their origin, as a sect, to George Fox, an Eng- 
lishman, who rinding nothing in the religion of the times which pleased 
him, began, about the year 1647, to propagate his peculiar sentiments. 

Fox was born at Drayton, Leicestershire, in 1624. He was bound by his father, 
who himself was a weaver, to a shoemaker and grazier. Becoming discontented 
with his employment, he commenced a wandering life in 1643, sometimes retiring 
into solitude, and at other times frequenting the company of religious and devout 
persons. 

Fox soon became dissatisfied with the existing state of things in the Church. He 
inveighed against the clergy and their vices 5 against the Church — its modes of wor- 
ship, its doctrines, and the manner in which it was supported. 

His peculiar notions, at length, exposed him to persecution and imprisonment. He 
was first imprisoned at Nottingham, in 1649. After his release, he travelled through 
England, Ireland, Scotland, Holland., and Germany. He also visited the American 
colonies, and the West Indies. During the whole of his laborious fife, he employed 
himself in calling upon men to disregard the ordinary forms of religion, to attend to 



THE PURITANS. 277 

the divine light implanted in the hmnan mind, which he maintained to be sufficient to 
lead to salvation. 

Fox was imprisoned no less than eight different times. By some, he is represented 
as a meek, devout, inoffensive man ; hut the opinions he advanced, and the fanatical 
spirit which he manifested, could not but bring upon him the censures of other deno- 
minations. He died in London, in 1690. 

150. The followers of Fox were called Quakers, as some affirm, from 
the circumstance of his once telling a judge, before whom he was ar- 
raigned, to tremble, or quake at the word of the Lord. Others derive 
the term from certain distortions of the face observed during their wor- 
ship. The sect choose to be called Friends, an appellation which they 
borrow from Scriptural example : " Our friends salute thee," — " Greet 
the friends.'''' 

151. The principal doctrine which distinguishes the Quakers from 
other denominations, is, that to every man is imparted a measure of the 
Holy Spirit, or, as they call it, light of Christ, which, independent of the 
Bible, is able to lead him to a knowledge of his duty, and to eternal life. 

In practice, they reject a regular Gospel ministry ; but admit any one, whether 
male or female, to exhort, as they are moved by the Spirit. They also reject the Sab- 
bath, the ordinances of baptism and the supper. Singing among them forms no part 
of worship. They have no family worship, and no religious sendee at meals. 

They also refuse to take an oath, but practice affirmation. In war, they never 
engage, nor to any person pay outward homage. In their dress, they are remarkably 
neat, plain, and uniform. In their manners, they are reserved ; but distinguished for 
their love of order and sobriety. 

In their ecclesiastical discipline, they may be denominated Presbyterian, as they 
have monthly, quarterly, and yearly meetings ; which appear to be set one over 
another, much as the respective ecclesiastical tribunals are in the Presbyterian 
Church. 

A writer remarks of them, that u their benevolence, moral rectitude, and commer- 
cial punctuality, have excited, and long secured to them, very general esteem ; and 
it has been observed, that in the multitudes that compose the vast legion of vagrants 
and street beggars, not a single Quaker can be found." 

152. As the sect arose during the protectorate of Oliver Cromwell, it 
was narrowly watched by that sagacious man, and for a time was on the 
point of being suppressed by him. But the more he became acquainted 
with them, the less he was inclined to measures of severity, although he 
did not put an end to the persecutions which were waged against them. 

As their numbers increased, the protector required Fox to promise not to disturb 
his government. This engagement was to be given in writing. To this Fox agreed, 
and wrote to the protector, by the name of Oliver Cromwell, declaring that, " he did 
deny the wearing or drawing a sword, or any outward weapon, against him or any 
man. ! ' 

153. At the restoration of Charles II., the Quakers participated in the 
general joy, anticipating, as did the Dissenters generally, a free tolera- 
tion ; but in this they, as well as others, were disappointed. Charles 
seized the first opportunity to persecute the Quakers, who suffered many 
calamities. On the accession of James, they joined with other Dissen- 
ters in congratulating him ; but until the revolution which placed Wil- 
liam on the throne, they enjoyed but little peace. 

184. In 1656, the Quakers first made their appearance in New Eng- 
land. They consisted of several females, who, for their indecent and 

24 



278 PERIOD VIII... .1555.. ..1833. 

seditious conduct, were punished with stripes and banishment, and some 
were put to death. 

The wild and fanatic conduct of the Quakers justly drew upon them the odium of 
the fathers of New England ; but the measures of the latter against them were, it 
must be acknowledged, of a character too severe to be justified. 

185. The principal residence of the Quakers in America, is in the 
state of Pennsylvania, called after an eminent Quaker, William Penn, 
to whom Charles II. granted the territory, in 1680, as a reward for the 
services of his father, who was a vice-admiral in the British navy. 

The territory was settled by the Friends, who, under the direction of William 
Penn, emigrated to America, and founded the city of Philadelphia, which received 




this name, from the harmony which prevailed among the order. The Quakers have 
rapidly increased in this state, and among their number are many, of the most 
wealthy and respectable citizens. 

In America, they have about four hundred congregations ; in England, their num- 
bers are estimated at about fifty thousand. 

186. In 1774, a sect arose in the United States, by the name of 
Shakers. Their founder was James Wardley, an Englishman, who, 
about the year 1747, seceded from the Quakers in England,, to which 
denomination he belonged, and began to announce, as by vision and reve- 
lation from God, " That the second appearance of Christ was at hand." 
From the shaking of his body and those of his followers, in their reli- 
gious exercises, they were called Shakers, or Shaking Quakers. In 1770, 
Anne Leese (or Lee) joined the society, and became a distinguished 
leader of the denomination. In the year above, 1774, this woman, 
with a number of her followers, emigrated to America, and settled at 
Niskayuna, a village situated, a few miles from Albany. The sect has 
considerably increased, and have neat and nourishing establishments at 
Niskayuna, Lebanon, and a few other places. Their congregations are 
about fifteen, and the number of their association, not far from six 
thousand. 

From a work published by this denomination, in 1810, entitled " The Testimony 
of Christ's Second Appearance," &c, it appears that in the delineation of their doc- 
trines, this denomination are exceedingly mystical and obscure : it is much easier to 
pronounce negatively rather than positively concerning them. They are neither 
Trinitarians nor Satisfactionists. They deny also the imputation of Adam's sin to 
his posterity ; the doctrine of election and reprobation, as well as the eternity of 
future punishments. And in their chapter on the resurrection, the resuscitation of 
the body is denied very positively, and at great length. They reject the celebration 
of water baptism and the Lord's supper. 

The tenets on which the Shakers most dwell, are those of human depravity, and of 



THE PURITANS. 279 

the miraculous effusion of the Holy Spirit. Their leading practical tenet is the 
abolition of marriage, or indeed the total separation of the sexes. The essence of 
their argument is, that the resurrection spoken of in the New Testament, means 
nothing more than conversion. Our Savior declares, that "in the resurrection, they 
neither marry, nor are given in marriage ;" therefore, on the conversion (or the re- 
surrection) of the individual, marriage ceases. To speak more plainly, the single 
must continue single, and the married must separate. Every passage in the Gospels, 
and in the Epistles, is interpreted according to this hypothesis. In particular, they 
endeavor to support their opinions from 1 Cor. vii. 32 — 40. 

This denomination asserts, that the day of judgment is past ; and consider their 
testimony as a new dispensation, which they call Christ's second appearance ; in 
which they are to be guided, not so much by the Scriptures as by the influence of the 
Holy Spirit. They pretend to have the power imparted to them of working miracles ; 
and have related several instances of supernatural cases, attested by witnesses, &c, 
" by which (say they) the most stubborn unbelievers were confounded, and the faith 
of others strengthened." 

They maintain, that it is unlawful to take oaths, game, or use compliments to each 
other. They practise a community of fasts, and have no persons regularly educated 
for the ministry. In their chapter upon public worship, they vindicate their music 
and dancing as leading parts of worship, especially alluding to the return of the 
prodigal; while the elder son, disliking music and dancing, represents the natural 
man condemning their soul-reviving practices.* 

XI. UNITARIANS. 

187. Unitarians are those, who reject the doctrine of the Trinity, or the 
distinction of three co-equal persons in the Godhead, and suppose Jesus 
Christ to be a created being. They consist of several classes or sects, 
among which the principal are the Ariarts and Socinians. 

The following are some of the arguments advanced by Unitarians, generally, in 
favor of their own sentiments, and in opposition to Trinitarians : 

The Scriptures, they observe, contain the clearest and most express declarations 
that there is but one true God, and forbid the worship of any other. Exod. xx. 3 ; 
Deut. vi. 4; Mark xii. 20; 1 Cor. viii. 6 ; Ephes. iv. 5. — In the prophetic accounts 
which preceded the birth of Christ, he is spoken of as a man highly favored of God, 
and gifted with extraordinary powers from him, and nothing more. He was foretold, 
Gen. xxii. 8, to be of the seed of Abraham. Deut. xviii : A prophet like unto Moses. 
Psal. lxxxix. 19 : Of the family of David, &c. As a man, and as a prophet, though 
of the highest order, the Jews constantly and uniformly looked for their Messiah. — 
Christ never claimed, they allege, any honor or respect, but such as belonged only 
to a prophet, an extraordinary messenger of God. He, in the most decisive terms, 
declares the Lord God to be one God, and the sole object of worship. He always 
prayed to him as his God and Father. He always spoke of himself as receiving his 
doctrine and power from him, and again and again disclaimed having any power of 
his own. John v. 19, 21, 30, &c. xvi. 10. He directed men to worship the Father, 
without the least intimation that himself, or any other person whomsoever, was the 
object of worship. Luke xi. 1, 2 ; Matt. iv. 10 ; John xvi. 23. 

Christ cannot be (say they) that God to whom prayer is to be offered, because he 
is the High Priest, to make intercession for us. Heb. vii. 25. The apostles speak 
the same language, representing the Father as the only true God, and Christ as a 
man, the servant of God, who raised him from the dead, and gave him all the power 
of which he is possessed, as a reward for his obedience. (Acts ii. 22, &c.) The 
apostle directed men to pray to God the Father only. — Acts iv. 24 ; Rom. xvi. 27, &c. 

This denomination maintain, in passages already quoted, that repentance and 
a good life are of themselves sufficient to recommend us to the divine favor ; and that 
nothing is necessary to make us in all situations the objects of that favor, but such 
moral conduct as we are fully capable of. That Christ did nothing by his death, or 

* Dictionary of all Religions. 



280 PERIOD VIII... .1555.. ..1833. 

in any other way, to propitiate God, who is of his own accord disposed to forgive 
men their sins, without any other condition than the sinner's repentance. Isaiah 
lv. 7; Ezek. xviii. 27. Above all, the beautiful and affecting parable of the prodigal 
son, (Luke xv.) is thought to be most decisive, that repentance is all our heavenly 
Father requires, to restore us to his favor. 

The Unitarians of all ages have adopted the sentiments of Pelagius, with respect 
to human nature. They contend that Adam transmitted no moral corruption to his 
posterity ; but that human nature is now as perfect, morally, as at the creation * 

188. The Avians, among whom considerable diversity of opinion ex- 
ists, derived their name from Arius, who flourished in the fourth century, 
and of whose opinions an account has been given, (Period IV. Sec. 15.) 

The following are the chief particulars in which the Arians and Socinians differ : 
The Socinians assert, that Christ was simply a man, and consequently had no 
existence before his birth and appearance in this world. The Arians maintain, that 
Christ was a super-angelic being, united to a human body ; that, though he was him- 
self created, he was the creator of all other things under God, and the instrument of 
all the divine communications to the patriarchs. 

The Socinians say, that the Holy Ghost is the power and wisdom of God, which 
is God. Some Arians suppose, that the Holy Spirit is the creature of the Son, and 
subservient to him in the work of redemption. 

189. The Socinians derive their name from Lselius Socinus, of the 
illustrious family of Sozzini, in Tuscany. He died at Zurich, in 1562. 
Among the doctrines rejected by Socinus, was that of the Trinity — 
original sin — predestination — propitiation for sin by the death of Christ — 
and the plenary inspiration of the Scriptures. Christ he supposed to be 
only a man, inspired as a preacher of righteousness, and whose death is 
to be regarded as an example of heroism. The Holy Ghost he consi- 
dered as nothing but the power of the Father, who alone is God. 

190. The doctrines of Socinus, after his death, were embraced by 
multitudes, principally in Poland and countries around it, by means of 
his writings, which were published by his nephew, Faustus Socinus. 
His followers continued to nourish, until the year 1638, when they drew 
upon themselves the indignation of the Catholics, through whose in- 
strumentality, the government of Poland demolished their flourishing 
academy at Racow, and shut up their churches. By the diet of War- 
saw, in 1658, they were forever banished the country. From this time, 
they were scattered through Europe, and were to be found chiefly em- 
bodied among other sects. 

191. In the beginning of the eighteenth century, the Unitarian 
controversy was revived in England, by Mr. Whiston, Mr. Emlyn, Dr. 
Samuel Clarke, and others, who adopted the Arian scheme, with some 
variation. For a time, Arianism prevailed to a considerable extent in 
England, particularly among the Presbyterians and General Baptist 
Churches. 

Dr. Clarke, it is understood, adopted what may be termed high or semi- Arianism ; 
but Mr. Whiston and Mr. Emlyn, advocated the principles of the low Arians, reduc- 
ing the rank of the Savior to the scale of angelic beings — a creature " made out of 
nothing." Since this time, however, both Arians and Socinians are supposed to be 
nearly extinct ; being sunk into the common appellation of Unitarians, or rather 
Humanitarians, who believe the Savior to be "a man, like themselves." The last ad- 

* Dictionary of all Religions. 



THE PURITANS. 281 

vocates of the pure Arian doctrines, of any celebrity, were Mr. Henry Taylor, (un- 
der the signature of Een Mordecai.) and Dr. Richard Price, in his " Sermons on the 
Christian Doctrine." 

192. At a later date, Socinianism has met with more advocates 
through the labors of Dr. Lardner, Dr. Priestly, Mr. Lindley, Gilbert 
"Wakefield, and Mr. Belsham. 

"Within a few years, Unitarianisni has extensively prevailed in Germany and Swit- 
zerland. In 1794, Dr. Priestly, meeting with opposition in England, emigrated to 
America, where he gained some adherents, and was instrumental in forming a few 
congregations in the middle states. He was a man of extensive learning, and con- 
tributed much to the advancement of science. His death took place in 1804. 

In opposition to the above advocates of TJnitarianism, several able works have 
appeared within a few years, in Great Britain, among which may be mentioned " The 
Atonement and Sacrifice," by bishop Magee ; " The Calvinistic and Socinian Sys- 
tems Compared as to their moral Tendency," by Andrew Fuller ; and especially 
" Discourses on the Socinian Controversy," by Dr. Wardlaw ; and " The Atonement, 
Sacrifice, and Priesthood of Christ;" and "The Scripture Testimony to the Messiah," 
by Dr. J. P. Smith. 

193. Within the last thirty years, Unitarianism has prevailed to some 
extent within the United States, principally within the State of Massa- 
chusetts ; although Churches belonging to that connection are to be found 
in not a few of the large towns throughout the country. Several of their 
clergymen are distinguished for their talents and erudition ; yet they are 
far from maintaining an uniformity of views. 

The number of Churches reported as belonging to this denomination in the United 
States is one hundred and ninety-three, which are supplied by one hundred and sixty 
ministers. The professorships of Harvard university, are at present held by gentle- 
men of Unitarian faith. A theological seminary is connected with this institution, 
designed to qualify young men as ministers for the Unitarian Churches. Within a 
few years an able controversy has been sustained between the late Dr. Worcester, 
professors Stuart and Woods on the one side, and Dr. Charming and professor Ware 
on the other. 

XII. UNIVERSALISTS. 

194. The Universalists are those, who believe that all mankind, through 
the merits of Christ, will finally be admitted into the kingdom of heaven. 

The advocates of this doctrine have not been openly numerous, in any period of 
the Christian world. Origen, who flourished in the former part of the third century, 
is supposed by Moshiem to have embraced the sentiment; and from him several 
others in that age, and in later times, interpreted the Scriptures in the same manner. 
Among these we may enumerate the chevalier Ramsay, Mr. Jer. White, Dr. Cheyne, 
Dr. Hartley, and Lavater. 

19-5. As a distinct sect, the Universalists belong to modern times. 
The first open advocate of the doctrine was Dr. Chauncey, of Boston, 
who in an anonymous volume, published in 1784, strongly maintained, 
that as Christ died for all men, it is the purpose of God to bring all men, 
either in the present state, or in another, to a willing subjection to his 
moral government. 

The writers in favor of universal salvation, have in modern times been considera- 
bly numerous, though there appears to be no small diversity of opinion among them. 
One class hold that mankind are already perfectly restored to the divine favor, and 
receiving what correction is due to them, in the present world, are, at death, immedi- 
ately admitted to the enjoyments of the heavenly world. Another class dissent from 
the opinion that the whole of man's punishment is received in the present state ; but 
maintain that it is extended to another world, where being, as it is here, corrective 
36 24* 



282 PERIOD VIII.. ..1555. ...1833. 

and disciplinary, it will ultimately prepare the soul for the felicities of the divine 
kingdom. 

The latter were the sentiments of Dr. Chauncey. In his " Salvation of all men," 
he maintains that the scheme of revelation has the happiness of all mankind, as its 
great and ultimate end : that it gradually tends to this end, and will not fail of its 
accomplishment, when completed. Some, in consequence of its operation, as con- 
ducted by the Son of God, will be disposed and enabled, in their present state, to 
make 'such improvements in virtue, the only rational preparative for happiness, as 
that they shall enter upon the enjoyment of it in the next state. Others, who have 
proved incurable under the means which have been used with them in this state, 
instead of being happy in the next, will be awfully miserable ; not to continue so 
finally, but that they may be convinced of their folly, and recovered to a virtuous frame 
of mind ; and this will be the effect of future punishment upon many, the consequence 
whereof will be their final salvation, after being thus fitted for it. And there may be 
yet other states, before the scheme of God shall be perfected, and mankind universally 
cured of their moral disorders • and in this way qualified for, and finally instated in 
eternal happiness. But however many states some individuals of the human race 
may pass through, and of however long continuance they may be, the whole is 
intended to subserve the grand design of universal happiness, and will finally terminate 
in it : insomuch that the Son of God and Savior of men will not deliver up his trust 
into the hands of the Father (who committed it to him) till he has finally fixed all 
men in heaven, when God shall be all in all. — 1 Cor. xv. 28. 

A scheme of universal salvation, corresponding to the former views, was afterwards 
advanced by the late Dr. Joseph Huntington, in a posthumous work, entitled " Cal- 
vinism Improved." In this work, the author supposes the atonement to be "a direct, 
true, and proper setting of all our guilt to the account of Christ, as our federal head 
and sponsor; and alike placing his obedience to death to our account." Agreeably 
to this idea, Dr. Huntington maintains, " that our sins are transferred to Christ, and 
his righteousness to us ; that he was a true and proper substitute for all mankind, 
and has procured unconditional, eternal salvation for every individual." 

Both of the above works were ably answered^— the former, by Dr. Jonathan Ed- 
wards, of New Haven ; the latter, by Dr. Nathan Strong, of Hartford, Connecticut. 

The number of ministers in the United States of this connection is variously stated, 
from one hundred and fifty to three hundred. They are, however, far from harmo- 
nizing in their views. Their Churches are estimated at three hundred ; but, in gene- 
ral, they maintain little order, or discipline. 

DISTINGUISHED CHARACTERS IN PERIOD VIII. 

Observation. During the Reformation, we have seen that there was a great increase 
of eminent men throughout Christendom. Since the establishment of that glorious 
event, however, the number has continued to swell, until only the mention of such 
as might be thought entitled to notice, would add many a page to our volume. "We 
must limit ourselves, therefore, and notice such only, as have been, perhaps, most 
conspicuous ; and, moreover, as the history of these men is better known than the 
history of those, who belong to our former periods, we shall omit any biographical 
notice in smaller type, of those who belong to this. It may be added, that in the 
following catalogue, we shall not be particular as to the order of time in which they 
lived, but shall rather follow the order in which we have treated the several sects. 

1. Ignatius Loyola, a Spanish knight, founder of the order of Jesuits, 1540. 

2. Francis Xavier, a Jesuit missionary to India, who, from his zeal and success in 
spreading the Romish faith in that country, has been styled " the apostle of the In- 
dians." 

3. Robert Bellarmin, an Italian Jesuit, and one of the most celebrated controversial 
writers, in the Romish connection. Died, 1543. 

4. Father Paul, the distinguished historian of the council of Trent. 

5. Louis Bourdaloue, justly esteemed one of the most eloquent preachers among the 
Catholic clergy. Died in France, 1704. 

6. John Baptiste Massillon, a French preacher, distinguished for his powers of elo- 
cution, and for his volume of published sermons. 



THE PURITANS. 283 

7. Fenelon, archbishop of Cambray, distinguished for the beauty of his style in 
•writing, and for the uncommon purity of his manner of life. Died, 1651. 




8. Philip James Spener, a Lutheran German divine, founder of the Pietists. Died, 
1715. 

9. Emanuel Srvedenborg, a Swede, who, about the year 1750, founded the New 
Jerusalem Church, and after whom his followers are called Swedenborgians. 

10. James Arminius, a professor of divinity at Leyden, who, about the beginning of 
the seventeenth century, gave rise to the "Arminian Schism." 

11. John Le Clerc, a celebrated Arminian and theological writer, and universal 
scholar. Died at Geneva, 1736. 

12. Daniel Whitby, an English Arminian divine, author of more than forty works, 
which display a fund of sense and learning. Died, 1726. 

13. Henry VIII., king of England, in whose reign the Reformation in that country 
commenced. 

14. Edward VI., son and successor of Henry VIII., a prince distinguished for 
his piety, and for the countenance which he gave to the cause of the Reformation 
in England. 

15. Mary, queen of England, who opposed the Reformation in England, and at- 
tempted the re-establishment of the Roman Catholic religion, in that country. 

16. John Rogers, a zealous English divine, who suffered martyrdom, at Smithfield, 
1555, in the persecuting reign of Mary. 

17. Tliomas Cranmer, archbishop of Canterbury, a great friend to the cause of Pro- 
testantism, and for which he was burnt at Oxford, 1555, by order of queen Mary. 

18. Hugh Latimer, bishop of Worcester, who, for his zeal in the Protestant cause, 
was burnt at Oxford, in 1555. 

19. Nicholas Ridley, bishop of London, burnt at the same time with Latimer, and for 
the same cause. 

20. Edward Bonner, bishop of London, a violent and cruel persecutor of the Pro- 
testants, in the reign of queen Mary. 

21. Stephen Gardiner, bishop of Winchester, and chancellor of England, like Bon- 
ner, a powerful and cruel persecutor of the Protestants, during the reign of queen 
Mary. 

22. Elizabeth, queen of England, during whose reign the Reformation in that 
country was firmly established. 

23. James Bancroft, archbishop of Canterbury, under king James I., a furious per- 
secutor of the Puritans. Died, 1610. 

24. William Laud, archbishop of Canterbury, in the reign of Charles I., a violent 
opposer of the Puritans, but who, for high treason, was beheaded in 1645. 

25. Oliver Cromwell, protector of the commonwealth of England, who greatly 
favored the cause of the Dissenters, in that country, and promoted the faithful preach- 
ing of the Gospel. Died, 1658. 

26. James Usher, archbishop of Armagh, in Ireland, a prelate of distinguished 
learning and piety, author of " Annals of the Old and New Testament." Died, 1655. 



PERIOD VIIL...1555....1833. 
27. Isaac Barrow, a learned English divine, highly celebrated for his sermons. 




which are said to be richer in thought, than any other sermons in the English lan- 
guage. Died, 1677. 

28. John Tillctson, archbishop of Canterbury, the most popular preacher of his day, 
author of several volumes of sermons, characterized by great simplicity and ease of 




language. He introduced into England the custom of preaching with notes. Died, 
1694. 

29. Edward Stilling fleet, bishop of Worcester, author of " Origines Sacrse," or a 
rational account of natural and revealed religion. Died, 1699. 

30. Gilbert Burnet, author of a " History of the Reformation," and of a " History of 
his own Times." Died, 1714. 




31. Humphrey Prideaux, dean of Norwich, author of " Connection between Sacred 
and Profane History." 



THE PURITANS 



285 



32. Robert South, a preacher, distinguished for his great learning, and uncommon 
powers of satire. Died, 1716. 




33. Joseph Butler, bishop of Durham, the learned author of the "Analogy of Reli- 
gion, Natural and Revealed, to the Constitution and Course of Nature." Died, 1752. 

34. George Berkeley, bishop of Cloyne, a distinguished benefactor of Yale college, 
author of the " Minute Philosopher.'' Died, 1753. 

35. Robert Loivth, bishop of London, author of "Lectures on the Poetry of the 
Hebrews," and a " Translation of Isaiah." Died, 1787. 




36. William Paley, archdeacon of Carlisle, author of "Natural Theology," "Mo- 
ral Philosophy," &c. Died, 1805. 




John Newton, who, from being eminently bold in sin, became a distinguished 
minister of the Gospel, in London, and author of several valuable works. Died, 

Thomas Scott, an English divine, distinguished for his invaluable, learned, and 
practical commentary on the Bible. Died, 1821. 

39. John On:en. an eminent English divine among the Dissenters, a man of great 



286 PERIOD VIII... .1555.. ..1833. 

learning and piety, whose works are highly esteemed, at the present day. Died, 
1683. 
40. Richard Baxter, an eminent Nonconformist divine, author of various theolo- 




gical treatises, which abound in fervent piety, and eminent love to the souls of men. 
Died, 1691. 

41. John Flavel, a distinguished dissenting minister, author of several valuable 
sermons and treatises, which are marked with the same piety and benevolence as 
those of Baxter. Died, 1691. 

42. Matthew Henri/, an eminent English Dissenter, best known by his valuable 
"Exposition of the Bible." Died, 1714. 

43. Thomas Ridgely, a dissenting clergyman, author of a " Body of Divinity." Died, 
1731. 

44. Isaac Watts, a dissenting divine, author of several valuable treatises on Philo- 
sophical subjects ; but still better known for his sermons, and his metrical version of 
the Psalms. Died, 1748. 

45. Daniel Neal, a dissenting divine, author of a " History of New England," and 
a " History of the Puritans." Died, 1743. 

46. Philip Doddridge, an English Dissenter, distinguished as a theological instruc- 




ter, and for several valuable works, viz. "Lectures," an " Exposition of the New 
Testament," " Rise and Progress of Religion in the Soul," &c. Died, 1751. 

47. Nathaniel Lardner, a dissenting divine, author of the " Credibility of Gospel 
History." Died, 1768. 

48. John Robinson, a distinguished English clergyman, who with his people removed 
to Holland, and is called the " father of the Congregational Churches in New England." 
Died, 1625. 

49. John Cotton, one of the most distinguished ministers in New England, highly 
celebrated for his wisdom and learning. Died, 1652. 

50. Thomas Hooker, first minister at Cambridge, Massachusetts, one of the founders 
of Connecticut, and the first minister of Hartford. Died, 1647. 

51. John Davenport, first minister of New Haven, and one of the founders of the 
colony of that name. Died, 1670. 



THE PURITANS. 287 

52. Increase Mather, a clergyman of Boston, and president of Harvard college, 
greatly respected both for his learning and usefulness. Died, 1723. 

53. Cotton Mather, son of the former, justly reputed the most distinguished minister 
of JTew England. His publications amounted to three hundred and eighty-two, seve- 
ral of which, as his Magnolia, were large. Died, 1728. 

54. Jonathan Edivards, president of New Jersey college, distinguished for his able 
works on " Original Sin,'' « Freedom of the Will," &c. Died, 1758. 

55. Jonathan Edn-ards, president of Union college, son of the preceding, an able 
metaphysician. Died, 1801. 

56. Joseph Bellamy, a minister of Bethlehem, in Connecticut, a powerful preacher, 
and an able instructer in theology. Died, 1790. 

57. Samuel Hopkins, minister of Newport, Rhode Island, author of a " System of 
Divinity," in which he maintains that holiness consists in disinterested benevolence, 
and sin in selfishness. Died, 1803. It is from his name that the term Hopkinsianism 
is derived. 

58. Joseph Lathrop, a minister of West Springfield, eminently pious and profoundly 
versed in theology, author of several volumes of popular sermons. Died, 1820. 

59. Timothy Dn-ight. president of Yale college, distinguished for his great useful- 
ness, while at the head of that institution, and for a much admired course of theolo- 
gical lectures, delivered to the students ; besides other valuable works. Died, 1817. 

60. Nathan Strong, pastor of a Congregational Church in Hartford, distinguished 
for his talents, eloquence, piety, and learning. Died, 1816. 

61. John Smalley, a divine, of Berlin, Connecticut, distinguished for his great logical 
powers, and for a volume of sermons, which greatly contributed to the advancement 
of theological science. 

62. Samuel Davies, president of Princeton college, New Jersey, an eloquent and 
powerful Presbyterian preacher, whose published sermons are still much admired. 
Died, 1761. 

63. John Witherspoon, for some years minister of Paisley, in Scotland; afterwards 
president of Princeton college, in New Jersey, an eminent politician, and a sound 
and pious divine. Died, 1794. 

64. John Rogers, father of Presbyterianism, in the city of New York. Died, 1811. 

65. Samuel Seabury, an Episcopal clergyman, bishop of Connecticut, and the first 
diocesan in the United Slates. Died, 1796. 

66. Theodore Dehon, bishop of South Carolina, distinguished for his eminent 
learning and piety, and for two volumes of sermons, which are much admired, both 
at home and abroad. Died, 1817. 

67. Roger Williams, founder of the colony of Rhode Island, and father of the first 
Baptist Church in New England. Died, 1683. 

68. John Gill, a distinguished Baptist divine, in London, well known for his Com- 
mentary on the Bible, and for a Body of Divinity. Died, 1771. 

69. John Ryland, an eminent Baptist preacher in England, and head of the Baptist 
academy at Bristol. Died, 1792. 

70. James Manning, president of Rhode Island college, the most learned man of his 
time, among the American Baptists. Died, 1791. 

71. Samuel Stillman, a Baptist clergyman in Boston, distinguished for his uncom- 
mon eloquence and fervent piety. 

72. John Wesley, an Englishman, founder of the sect called Methodists. Died, 1791, 

73. George Whitefield. an Englishman, a most popular and truly useful preacher, 
and the leader of the Whitefieldian, or Calvinistic Methodists. Died, 1770. 

74. Francis Asbury. the first bishop of the American Methodist Church, distinguish- 
ed for his great attachment to the principles of his sect, and for the zeal with which 
he promoted its cause. Died, 1816. 

75. George Fox, the founder and head of the English Quakers. Died, 1690. 

76. William Penn, an Englishman, and father of the Friends, or Quakers, in the 
state of Pennsylvania, distinguished for his intelligence, and benevolence of charac- 
ter. Died, 17 IS. 

77. Lalius Socinus, a native of Tuscany, the reputed founder of the Socinian sect. 
Died, 1562. 

78. Joseph Priestly, a distinguished polemical and philosophical English writer, 



288 PERIOD VIII.. ..1555.. ..1833. 

who, having embraced the Unitarian faith, and meeting with opposition in England, 
removed to America, where he died, in 1804. 

79. Joseph Stevens Buckminster, an eloquent Unitarian minister, in Boston, and lec- 
turer on biblical criticism in Harvard college. Died, 1812. 

80. Charles Chauncey, a Congregational minister in Boston, the first open advocate 
in America of the doctrine of universal salvation. His volume on that subject was 
answered by Dr. Edwards, of New Haven. Died, 1787. 

81. Joseph Huntington, minister of Coventry, Conn., author of "Calvinism Im- 
proved," which was answered by Dr. Strong, of Hartford. Died, 1785. 

82. John Eliot, minister of Roxbury, Mass., and who from his missionary labors 
among the aborigines of New England, has been called the " Apostle of the Indians." 
Died, 1640. 

83. Mayhems, Thomas, John, and Experience, ministers on the island of Mar- 
tha's Vineyard, and distinguished for their zeal in preaching to the Indians of that 
island. 

84. David Brainerd, a pious and devoted missionary of New England, to the In- 
dians in New Jersey. Died, 1747. 

85. Bartholomew Zeigenbalg, the first Protestant missionary to India ; he was sent 
out by Frederick IV., king of Denmark, in 1706; and died at Tranquebar, in 1719. 
He was indefatigable and successful in his labors. 

86. Christian F. Schwartz, a most eminent and devoted missionary to India. He 
entered the field of his labors, in 1750, under the government of Denmark ; and 
labored at Tanjore, and other stations in its vicinity, until his death, in 1798. It is 
said he reckoned two thousand persons, converted through his instrumentality. 

87. William Ward, D. D., Baptist missionary to Serampore. He died, in 1823. 

88. /. T. Vanderkemp, D. D., missionary to South Africa. He labored with success 
among the Caflres and. Hottentots, and died at Cape Town, in 1811. 

89. Claudius Buchanan, D. D., a Scotch divine ; one of the chaplains of the East 
India company, and provost of the college at Fort William. By his writings, he 
excited a spirit of inquiry in reference to the moral condition of the heathen, and 
materially aided the cause of missions. He died in England, in 1815. 

90. Henry Martyn, an English missionary to Hindostan and Persia. He engaged 
in the work of evangelizing the heathen with the ardor and zeal of an apostle, but 
in 1812, he sunk under the severity of his labors, and the destructive influences of 
the climate. He lived, however, to complete a translation of the New Testament 
and the Psalms; into the Persian language. 

91. Samuel Worcester, minister of Salem, Mass., one of the earliest and most zea- 
lous promoters of missions from New England, for communicating the Gospel to the 
heathen ; secretary of the board of commissioners for foreign missions ; died at 
Brainerd, in the country of the Cherokees, 1821. 

92. Samuel Newell, American missionary to Bombay. Died, 1821. 

93. Gordon Hall, one of the first American missionaries to Bombay ; where he, 
with his associates, established schools and preached the Gospel until 1826, when he 
died. 

94. Levi Parsons, American missionary to Palestine. He arrived at Smyrna in 
January, 1820 ; proceeded to Scio to learn the modern Greek, and soon after visited 
the seven Churches of Asia. He then went to Jerusalem, but, in consequence of ill 
health, he sailed soon after to Alexandria, where he died, in 1822. 

95. Pliny Fisk, mission arv to Palestine, and companion of Parsons, he died in 
October, 1825. 

96. Jeremiah Evarts, secretary of the board of commissioners for foreign missions, 
distinguished as well for his humble piety, as his ardent zeal in spreading the Gospel 
among the heathen. Died at Charleston, S. C, 1831. 

97. Elias Cornelius, the active and laborious successor of Mr. Evarts, as secretary 
to the board of commissioners for foreign missions. Died at Hartford, Conn., 1832. 



OF THE 



RELIGIOUS WORSHIP, RITES, CEREMONIES, &c. 

OF 

DIFFERENT NATIONS, 

ANCIENT AND MODERN. 



The surface of the earth is not more diversified, in its mountains and 
hills and vallies — in its oceans and lakes and rivers — in its forests 
and fruits and flowers, than has been, and still is the human family, in 
respect to their religious opinions and religious practices. This diversity 
commenced at an early period after the apostasy, and has continued to 
prevail among the nations and tribes of men, as they have spread over 
the earth, in successive periods of the world. 

Considering the character of the human heart — its depraved nature 
and ignoble tendencies, it is not, perhaps, surprising to find a dark and 
gloomy system of idolatry and superstition growing up, and prevailing 
throughout the whole heathen world, and rites and ceremonies corres- 
pondingly cruel and degrading. True, the heathen might have known 
and practised better. For the Supreme Being " left not himself without 
witness" among them ; for, " the invisible things of Him, (namely, his 
eternal power and godhead,) were clearly seen, being understood by the 
things that are made; so that they were without excuse." But to the 
lessons taught by the light of nature they gave little heed. Early losing 
sight of the cardinal doctrine of the Divine Unity, they were soon lost 
in the mazes of a gloomy superstition, and involved in the senseless rites 
of an impious idolatry. " Professing themselves to be wise," and they 
sincerely believed they were, " they became," in the emphatic language 
of the Scriptures, "fools ; and changed the glory of the incorruptible 
God into an image made like to corruptible man, and to birds, and to 
four footed beasts and creeping things."^ 

Some of the ancient philosophers, it is true, occasionally uttered sen- 
timents concerning the Divine Being, which, even in this enlightened 
age, must be pronounced sublime ; " some rays of light shine forth in 
their writings ; but they are from the midst of a thick darkness." They 
are blended with principles unworthy of a Deity, destructive of all virtue, 
and at war even with decency. Plato, who has himself been called 
" divine," from the manner in which he spoke of the Supreme Being, 
recommends the worship of false gods, and the same sacrifices as the 
people offered to their idols. Seneca, after exposing many of the vulgar 

* Rom. i. 22, 23. 
37 25 



290 RELIGIOUS WORSHIP OP 

errors of his day in matters of religion, yet freely allows their practice. 
And it is well known that even Socrates, though condemned to death 
for contemning the gods, and making light of the religion of his country, 
ordered a cock to be sacrificed to the dsemon iEsculapius, immediately 
before his death, in conformity with the vulgar error. 

Such being the opinions and practices of the great moral teachers of 
heathen antiquity, it is not to be wondered at, that the mass, the unen- 
lightened, stupid majority should have adopted the most disgusting idola- 
tries, and descended to the most abject and loathsome religious ceremo- 
nies. " It is a shame" observes the distinguished apostle to the Gentiles, 
" to speak of those things, ivhich were done of them in secret." 

Where a divine revelation has been enjoyed, the aspect of mankind 
has been very different. Yet among the Jews, although taught by God 
himself, and constantly enjoying the manifestations of his glory, how 
strong was their tendency to the idolatrous customs of surrounding 
heathen nations. Nay, they were often accused of serving " other gods" 
than Jehovah ; and, actually, at various times, formed images of the 
heathen deities, which they had seen either in Egypt, or among con- 
tiguous idolatrous tribes. Scarcely was it within the compass of the 
fearful judgments of heaven to save that nation from abandoning the 
worship of the only true God ; and adopting the ceremonies, the incan- 
tations, the sacrifices, and oblations of the votaries of a false and super- 
stitious religion. 

The promulgation of Christianity in the world has effected and is 
effecting a glorious change among mankind. Brought back to the 
knowledge of the one only living and true God, and riveted to this most 
important of all religious truths, it is to be anticipated, that as the Bible 
spreads, and its holy doctrines and precepts are received and felt, men 
will more and more harmonize in their views, and more and more accord 
in practice. Yet even among professing Christians of different denomi- 
nations, under all the amalgamating influence of the religion of a common 
Lord — " of one faith and one baptism" — how wide the distance ! Not 
only different opinions prevail, but different rites and ceremonies are 
practised. When all these differences in sentiment, together with the 
forms and ceremonies which now separate the religious communities of 
Christian lands, shall be done away — if that era is ever to arrive — is 
known only to Him, who alone can cause men " to see eye to eye," and 
make " their practice all the same." 

It being the object of this part of the volume to present to our readers 
some account of the modes of worship, together with the rites and 
ceremonies of the inhabitants of our globe in all periods, we shall distri- 
bute our observations into four general heads, in accordance with the 
four grand divisions, under which the different religions of the world 
are commonly considered, viz. : the Pagan, the Jewish, the Mahometan, 
and the Christian. 

I. PAGANISM. 

We begin with Paganism. And in the account which we propose to 
give of the religious ceremonies, and of subjects of a correlative charac- 



DIFFERENT NATIONS. 291 

ter, of heathen nations, ancient and modern, the reader will perceive, 
that not " a particle is found to interest or amend the heart ; no family- 
Bible, ' profitable for doctrine, for reproof, for instruction in righteousness, 
that men may be thoroughly furnished unto all good works ;' no domestic 
worship ; no pious assembly, where the village preacher ' attempts each 
art, reproves each dull delay, allures to brighter worlds, and leads the 
way.' No standard of morals to repress the vicious ; no moral education, 
in which the principles of virtue and religion may be implanted in the 
youthful mind." But he will see the evidences of a moral darkness, more 
intense and more appalling than that darkness which once settled upon 
idolatrous Egypt ; and will be led, it is to be hoped, to nraise God, who, 
in the Gospel of his Son, has brought life and immortality to light. 

Egyptians. — Egypt was the fertile soil, in which idolatry was first 
nurtured and matured ; and its ancient inhabitants are said to have been the 
first people who erected altars, images, and temples. They worshipped a 
great variety of gods ; but two were universally adored, viz : Osiris and 
Isis, which are thought to have been the sun and moon. 

Besides these gods, the Egyptians worshipped a great number of beasts ; 
as the ox, the dog, the wolf, the hawk, the crocodile, the ibis or stork, 
the cat, &c. 




It was death for any person to kill one of these animals voluntarily; 
and even a punishment was decreed against him, who should have killed 
an ibis, or a cat, without design. Diodones relates an incident, to which 
he himself was an eyewitness, during his stay in Egypt. A Roman 
having inadvertently killed a cat, the exasperated populace ran to his 
house ; and neither the authority of the king, who immediately detached 
a body of his guards, nor the terror of the Roman name, could rescue 
the unfortunate criminal. And such was the reverence which the Egyp- 
tians had for these animals, that in extreme famine they chose to eat one 
another, rather than feed upon their imagined deities. 

Of all these animals, the bull Apis was the most famous. Magnificent 
temples were erected to him; extraordinary honors were paid to him, 
while he lived, and still greater when he died. On this event, Egypt 
went into a general mourning. His obsequies were solemnized with a 



292 RELIGIOUS WORSHIP OF 

pomp scarcely credible. In the reign of Ptolemy Lagus, the bull Apis 
dying of old age, the funeral pomp, besides the ordinary expenses, amount- 
ed to upwards of fifty thousand Frenph crowns. After the last honors 
had been paid to the deceased god, the next care was to provide him a 
successor, and all Egypt was examined for this purpose. He was known 
by certain marks, which distinguished him from all other animals of that 
species ; upon his forehead was to be a white spot, in the form of a cres- 
cent; on his back the figure of an eagle ; upon his tongue, that of a beetle. 
As soon as he was found, mourning gave place to joy ; and nothing was 
heard, in all parts of Egypt, but festivals and rejoicings. The new god 
was brought to Memphis, to take possession of his dignity, and there 
installed with a great number of ceremonies.^ 

The origin of this strange and preposterous kind of worship is uncer- 
tain. The conjecture of those who ascribe the worship of animals to 
the benefits which were derived from them, seems most plausible. The 
ox they might come to regard with veneration for his usefulness in tilling 
the land ; the sheep, for supplying milk and wool ; the dog, for protecting the 
house, &c. But whatever was the origin of these idolatrous services, they 
bespeak a deep moral darkness, which it is painful to contemplate ; the 
superstition of the Egyptians, Juvenal has finely ridiculed, (Sat. xv. v. 
1, &c.,) in a passage, which an English poet has thus translated: 

" Who knows not, that there is nothing vile or odd, 
Which brain-sick Egypt turns not to a god? 
Some of her fools the crocodile adore, 
The ibis crammed with snakes, as many more. 
A long tailed ape, the suppliants most admire 
Where a half Memnon tunes his magic lyre ; 
Where Thebes, once for her hundred gates renowned, 
An awful heap of ruins strews the ground : 
Whole towns in one place, river fish revere, 
To sea fish some as piously adhere • 
In some, a dog's high deity is seen; 
But none mind Dian, tho' of dogs the queen; • 
Nay, vegetables here take rank divine ; 
On leeks and onions 'tis profane to dine. 
Oh holy nation ! where the gardens bear 
A crop of gods through all the livelong year." 

The ancient Egyptians used frequent ablutions and purifications ; they 
scupulously avoided eating with strangers, as unclean ; and the custom 
of circumcision, which remains to this day, and which was extended to 
women, as well as to men, was observed by them from time immemorial, 
and esteemed by them so necessary, that Pythagoras, in order to obtain 
the liberty of conversing with the Egyptian priests and entering into 
their temples, was obliged to submit to this operation. 

The mourning for the dead, and funeral rites, were performed with 
peculiar solemnity. When any eminent person died, all the women of 
the family, having their heads and faces besmeared with dirt, their breasts 
bare, and their waists girt, left the body at home, and marching in this 
garb, attended by all their friends of the same sex, through the streets 

*Rollin, Book I., Part II. 



DIFFERENT NATIONS. 293 

of the city, lamented the deceased, and heat themselves in a most cruel 
manner. The men formed another company, and mourned in the same 
manner. This ceremony they continued till the corpse was interred, 
abstaining from the bath, from wine and delicate meats, and from the 
use of their best attire. The body was afterwards embalmed, delivered 
to the relatives, and put in a wooden coffin, which was placed upright, 
against the wall of the edifice appropriated to this purpose. At the time 
assigned for the interment, the judges and friends were invited, and sat 
in a certain place beyond the lake, (supposed to be that of Mceris,) which 
the body was to pass. The vessel, whose pilot was called Charon, being 
hauled up to the shore, before the body was suffered to embark, every 
one was at liberty to accuse the deceased. If the accuser made good 
his charge, that the deceased had led a bad life, the body was denied the 
customary burial ; but if the accuser charged the deceased unjustly, he 
incurred a severe punishment. If no accuser appeared, or the accusa- 
tion could not be supported, the relations recited the praises of the de- 
ceased, and the attendants joined their acclamations to this funeral oration. 
The body was then deposited in the family sepulchre.* 

The embalming spoken of above was performed three different ways. 
The most elaborate was bestowed on persons of rank, and cost rising of 
six thousand dollars. In the ceremony, several persons were employed. 
Some drew the brain through the nostrils, by an instrument made for 
that purpose. Others emptied the bowels and intestines, by cutting a 
hole in the side ; after which, the cavities were filled with perfumes and 
various odoriferous drugs. When this operation was over, the persons 
who had been engaged in it fled. The embalmers filled the body with 
myrrh, cinnamon, and all sorts of spices. After a time, the body was 
wrapped in lawn fillets, which were glued together with a kind of thin 
gum, and then crusted over with the most exquisite perfumes. By this 
means, it is said that the entire figure of the body, the very lineaments 
of the face, and the hairs on the lids and e} r ebrows were preserved in 
their natural perfection. These embalmed bodies are what we now call 
mummies. They are still brought from Egypt, and are justly regarded 
with wonder. 

jIoabites axd jIibiaxites. — The worship of these nations was similar 
to that of the Egyptians. They paid divine honors to departed men, 
and offered sacrifices to them. Chemosh and Baal-Peor were the idols 
of Aloab ; and the Psalmist says, they joined themselves unto Baal-Peor, 
and eat the sacrifices of the dead, viz : the sacrifices offered up to their 
idols, or departed men, whom they worshipped. In honor of this god, 
the men bound their temples with garlands ; and it was at his shrine, 
that Moabitish women, to do him reverence, parted with their virtue. 

Ammonites. — This people worshipped the sun under the figure of a man 
in polished gold, his face representing that luminary. The idol was called 
Jloloch. He was represented by a statue of brass, with arms extended, 

* Ree's Ency. Art. Eaypt. 

25* 



294 RELIGIOUS WORSHIP OF 

but declining towards the earth. To this monster the Ammonites were 
wont to sacrifice their children, called, " Passing through the fire to 
Moloch." The children offered were placed upon, or within the arms 
of the idol ; but not being able to retain their position, fell into a furnace 
of fire below. In the mean time, loud instruments were sounded, that 
the cries of the suffering babes might not be heard. 

Canaanites. — The religion of this people appears to have been the 
same as that of the Ammonites. They worshipped the same idol, Mo- 
loch, with the same ceremony of passing their children before the idol 
of the sun. From the commands given to Moses to destroy their altars 
and break down their images, and cut down their groves, and to burn 
their graven images tvith fire, it appears that they were idolaters of a 
deeper die than most of the infatuated nations of Canaan.^ 

Philistines. — The most famous idol of the Philistines was Dagon. 
The sculptured images or representations of him, exhibited, as may still 
be seen on ancient coins, the appearance of a woman above, but of a fish 
below. Besides Dagon, the Philistines worshipped Baal-Zebub, or the 
god of flies, i. e. the deity, who protected the people from gnats. What 
his form was is uncertain. He had a temple of some note erected to 
him in the city of Ekron. 2 Kings, i. 2. Ashtaroth was another idol 
of the Philistines, said also to have been the abominations of the Zido- 
nians. By it is understood the moon, as Baal, so often mentioned in 
Scripture, denoted the sun. To these gods, in general, groves were 
planted — altars erected — and sacrifices and oblations of various kinds 
offered. 

Carthagenians. — The Carthagenians had two deities to whom they 
paid particular worship. The first was the goddess Ccelistis, called like- 
wise Urania or the moon, who- was invoked in great calamities, and 
particularly in droughts, in order to obtain rain. This was doubtless the 
same whom Jeremiah (vii. 18. xliv. 17 — 25) " calls the queen of heaven ;" 
and who was held in so much reverence by the Jewish women; that they 
addressed their vows, burned incense, poured out drink offerings, and 
made cakes for her, ut faciant placentas regincs cosli ; and from whom 
they boasted their having received all manner of blessings, whilst they 
paid her regular worship ; whereas since they had failed in it, they had 
been oppressed with misfortunes of every kind. 

The second deity particularly adored by the Carthagenians, and in 
whose honor human sacrifices were offered, was Saturn, known in Scrip- 
ture by the name of Moloch, and this worship passed from Tyre to Car- 
thage. In times of pestilence, they used to sacrifice a great number of 
children to their gods. Such as had no children were wont to purchase 
those of the poor, in order that they might not be deprived of the merit 
of such a sacrifice. Mothers, whose children were thus devoted, made 
it a merit, and a part of their religion, to view this barbarous spectacle 

* Bellamy's History of all Religions. 



DIFFERENT NATIONS. 295 

with dry eyes, and even without a groan. Diodorus relates an instance 
of cruelty which strikes the reader with horror. At the time Agathocles 
was about to besiege Carthage, the inhabitants, perceiving the extremity 
to which they were reduced, imputed all their misfortunes to the 
just anger of Saturn, because that, instead of offering up children 
nobly born, who were usually sacrificed to him, he had been fraudulently 
put off with the children of slaves and foreigners. To atone for this 
crime, two hundred children of the best families in Carthage were sacri- 
ficed ; besides which, three hundred citizens, from a sense of their parti- 
cipation in the guilt of this pretended crime, voluntarily sacrificed 
themselves. 

Hindoos. — There is perhaps no other people on the globe, whose reli- 
gious belief and mythology are so strange and so unaccountable, as those 
of the inhabitants of Hindostan. The temples erected for the celebration 
of their worship, appear to have been in ancient times of the most 
costly and magnificent description. Their early structures bear also a 
peculiar form, so dissimilar to those of modern date, that they would 
seem to be the monuments of some mighty people who no longer exist. 
The most remarkable are those found in different parts of the Deccan, 
not consisting of masonry, but excavated in the sides of mountains, 
which, in many instances, have been entirely cut out into columns, tem- 
ples, and images. The most celebrated, perhaps from having first 
attracted observation, is the Cave of Elephanta, termed by Mr. Maurice 




Cave of Elephanta. 



" the wonder of Asia." It is situated about half way up the declivity 
of a hill, in a small wooded island near Bombay. Three entrances 
are afforded between four rows of massive columns, and the principal 
one is two hundred and twenty feet long by one hundred and fifty broad. 
The most conspicuous object, placed in the centre, is a triple head of 
colossal dimensions, being six feet from the chin to the crown. It was 



296 RELIGIOUS WORSHIP OP 

long supposed to represent the Hindoo tuad ; but is now believed to be 
simply a figure of Siva, to whom this temple is dedicated, and with whose 
images it is filled. 

According to the Hindoo views of religion, none manifest a more zeal- 
ous devotion than they. Their ceremonies employ every day and almost 
every hour ; their ministers of religion rank above almost every other 
class, even above kings; there is no history, and scarcely any poetry, 
but what relates to the actions of the gods and deified heroes. Unhap- 
pily, this devotion, unenlightened by divine instruction, and misled by 
the perversities of the human heart, instead of being a lamp to their 
path, has involved them in an abyss of absurdity, and impelled them to 
follies, and even to crimes, of which there is scarcely an example in any 
other pagan worship. 

The Supreme Mind, according to the Braminical system, displays its 
energies in the three grand operations of creating, preserving, and de- 
stroying. These are expressed by the letters A U M, united in the 
mystic syllable O'M, which the Hindoo always pronounces with the 
profoundest veneration. These three powers are separately imbodied in 
Brama, Vishnu, and Siva, whose names, according to the philosophers, 
express only attributes of the one Supreme Mind ; but the popular theo- 




Hindoo gods. 

logy views them as distinct persons, with visible, human, and even 
fantastic forms, mixing with mortals, committing extravagant and often 
scandalous actions, controlled and oppressed by inferior deities, giants, 
and even by men.* Their history accordingly presents a strange collec- 

* In the engraving here given of the principal Hindoo deities, the figure in the centre, with 
four heads, is Brama. On his right, in front, is Vishnu, and behind, Indra. On the left, 
Rama is seated in front, while Siva stands behind. These figures are taken from Sir Wil- 
liam Jones's Asiatic Researches, vol. I., except Siva, the representation of whom is borrowed 
from Sonnera. 



DIFFERENT NATIONS. 297 

tion of the loftiest and the meanest, the purest and most corrupted fea- 
tures in moral nature. 

To Brama, the first and highest person in the Hindoo trinity, is as- 
signed the work of creation. Mr. Ward thinks that he is considered by 
the Indian sages as the soul of the world ; yet, from the examination of 
their writings, it does not appear that they took so refined a view of the 
subject. They represent him rather as having produced or drawn the 
universe out of himself, so that all that ever was, or is, once formed a 
part of his essence. His own origin was very singular. The Supreme 
Mind, it is said, having created by a thought the waters, laid in them an egg, 
which remained inactive for many millions of years, till Brama, by the 
energy of his own thought, caused it to divide, and from it he himself was 
born in the shape of the divine male, famed in all worlds as the great 
forefather of spirits. 

Brama, among the Indian deities, holds decidedly the pre-eminence, 
sharing even the essence of the Supreme Mind ; yet, perhaps from the 
very circumstance of this lofty position, he attracts comparatively little 
attention or worship. He has neither temples erected, nor sacrifices 
offered to him, nor festivals celebrated in his honor. He gives name 
indeed to the great caste of the Bramins or priests ; but no sects derive 
from him their appellation, or specially devote their lives to his service. 
In return, the priests in regard to him have indulged less in those scan- 
dalous and indecent fictions which crowd the history of inferior divini- 
ties. 

Vishnu, in the sacred annals of India, makes a much more frequent 
and conspicuous figure. In his character of preserver, or more properly 
deliverer, he is represented as having interposed whenever the world and 
the race of men were threatened with any peculiar danger. The avatars 
of Vishnu, his descents to the earth in various animated forms, furnish 
the most fertile theme of Hindoo legend and poetry. The chiefs and 
heroes whose exploits appeared to indicate a celestial origin were con- 
sidered as incarnations of this deity. These illustrious personages, in 
becoming Vishnu, did not lose altogether their own identity; they 
acquired a sort of compound existence, and had worship paid to them 
under both characters. 

This latter god, according to the Hindoo mythology, has at different 
periods undergone several transformations, called avatars. His first ap- 
pearance on earth was in the likeness of a fish ; his second, in the like- 
ness of a boar; his third, was to act a conspicuous part in an extraordi- 
nary process, called the churning of the ocean, by which the whole of 
the mighty deep was converted into one mass of butter ; his fourth 
appearance was that of half man and half lion, &c. 

Siva, the third member of the Hindoo triad, is represented as passing 
through an equal variety of adventures, most of them in the highest 
degree strange and unnatural ; but he does not appear under so many 
characters, nor are his exploits on the whole so striking. Although the 
destroyer be his proper appellation, it seems more applicable to Doorga, 
his female partner, whose aspect and deeds do indeed combine whatever 
is most awful and terrific. • He is represented as being of a silver color, 



298 



RELIGIOUS WORSHIP OF 



exhibiting various shapes, having sometimes five faces, sometimes only- 
one with three eyes. Elsewhere he is seen naked riding on a bull, with 
serpents hanging from his ears like jewels. Worship is rendered to him 
by numerous votaries, who exalt him as the supreme deity, greater and 
more ancient than either Brama or Vishnu. He is peculiarly revered in 
the mountain territory ; and, under the appellation of Mahadeo, is de- 
scribed as throned in the most inaccessible precipices of the Himmalehs. 




Siva and his wife Doorga. 

But the chief disgrace of his religion consists in the lingam, a symbol 
resembling the phallus of the ancients, which is not only displayed in 
the temples, but worn round the necks of all his votaries. Yet it is re- 
markable that these sectaries make a boast of leading more pure and even 
austere lives than the generality of Hindoo devotees. 

Doorga is the chief among the female deities, and indeed the most 
potent and warlike member of the Hindoo pantheon. The Greeks had 
Minerva, an armed and martial goddess, whose prowess equalled that 
of their greatest male divinities ; but she was a weak and pacific 
maiden when compared with the spouse of the Indian destroyer. The 
wars waged by the latter, and the giants who fell beneath the might of 



DIFFERENT NATIONS. 



299 



her arm, form prominent themes in the wild records of Hindoo mytho- 
logy. Her original name was Parvati ; but hearing that a giant named 
Doorga had enslaved the gods, she resolved to destroy him. He is said 
to have led into the field a hundred millions of chariots and one hundred 
and twenty millions of elephants. In order to meet this overwhelming 
force, Parvad caused nine millions of warriors, and a corresponding sup- 
ply of weapons, to issue out of her own substance. The contest, how- 
ever, was ultimately decided by her .personal struggle with the giant, 
whose destruction she then succeeded in effecting, [n honor of this 
achievement, the gods conferred upon their deliverer the name of the 
huge enemy whom she had overcome. 

It would be of little interest to enter into details respecting the minor 
divinities, whose number is very great. Indra, though presiding over 
the elements, and invested with the lofty title of king of heaven, is not 
destined to reign for ever; he has even, by the efforts of men and 
giants, been already repeatedly driven from his station. Kartikeya, 




Kartikeya riding on a peacock. 

the god of war, riding on a peacock, with six heads and twelve 
hands, in which numerous weapons are brandished, presents a striking 
specimen of the fantastic forms in which Hindoo superstition invests its 
deities. 

Ganesa, a fat personage with the head of an elephant, is so revered 
that nothing must be begun without an invocation to him, whether it be an 
act of religious worship, opening a book, setting out on a journey, or 
even sitting down to write a letter. Surya is the deified sun ; Pavana 
is the god of the winds ; Agnee, of fire ; Varuna, of the waters. Yama, 
the Indian Pluto, pronounces sentence on the dead ; but his judgment- 
seat is not beneath the earth, but in its southern extremity, at a place 
called Yamalaya. A large share of homage is attracted to him by the 
mingled influence of fear and hope. 

Among a superstitious people, it is not wonderful that the grand objects 
of nature should be personified, and excite a feeling of devout vene- 
ration. Great rivers, from their mysterious sources, their broad ex- 



300 



RELIGIOUS WORSHIP OP 



panse, and their unceasing motion, tend to inspire ideas peculiarly 
solemn. They are, accordingly, very favorite objects of Hindoo wor- 
ship. There is scarcely in heaven or earth a name more sacred 
than Ganges. Its waters are said to descend from above, and to purify 
from every stain theman who undergoes in them a thorough ablution. 
To die on its banks, moistened by its stream, is deemed a r/ure passport 
to paradise. 

Journeys, extending to thousands of miles, are undertaken for the pur- 
pose of beholding and bathing in its sacred current ; temples are erected 
upon its banks, where the pilgrims perform their devotions, and hundreds 




Temple on the banks of the Gang 



are daily arriving and departing from them. Many rash devotees even 
yield themselves to a voluntary death amid its waves, fancying that they 
thus secure complete felicity in the future world; others devote their 
offspring to a similar destiny. In the .courts of Bengal a portion of the 
waters of the Ganges is produced, upon which witnesses are required to 
make oath, — this form of attestation being esteemed of all others the 
most binding, though some scruple to employ an object so holy for this 
secular purpose. The Nerbudda, the Godavery, the Kistna, the Cavery, 
and almost every stream that rolls through this vast region, have like- 
wise a sacred character, though none in so eminent a degree as the 
Ganges. 

The Hindoo is also much addicted to a worship which indicates the 
lowest degradation of the human mind, — that of the brute creation. 
His most exalted deities, the creators and preservers of the world, 
scarcely command a reverence equal to that bestowed on the cow. This 
useful animal is saluted with every expression of profound affection and 
veneration. She is called the mother of the gods and of three worlds. 
The highest deities are humbly entreated to appear under the form of 



DIFFERENT NATIONS. 



301 



milch kine, as that in which they will be most grateful and servicea- 
ble to their votaries. Even their dung is thought to confer a holy 
character upon every object on which it is smeared. Two great Indian 
princes, the rajah of Travancore and the Peishwa Ragoba, being each 
inclosed in the body of a golden cow and then drawn out, were regarded 
as having experienced a new birth ; the statue was immediately cut in 
pieces and distributed among the Bramins. In their treaties with the 
British, the native princes on some occasions urged most earnestly that 
the soldiers should not be permitted to kill a cow within the precincts of 
their territory. 

The monkey also ranks high among the objects of Hindoo worship. 
The exploits of Hanuman, with his innumerable host of four footed 
brethren, are among the most conspicuous incidents in the Ramayana. 
Princes and great men often indulge in the strange freak of celebrating 
with pomp and profusion the marriage of monkeys. The animal, like a 
great chief, is seated in a palanquin, and followed by a train of singing 
and dancing girls, amid the display of fireworks. 

The temples erected for the celebration of Hindoo worship, appear to 
have been in ancient times of the most costly and magnificent description. 




Hindoo pagoda. 

The pyramidal temples, called pagodas, are numerous in the south of 
India, and some of them are exceedingly beautiful. 

The worship and services paid to the Hindoo deities are, generally 
speaking, irrational, unmeaning, and often immoral. They include no 

26 



302 RELIGIOUS WORSHIP OF 

provision for instructing the body of the people in the duties of life, or 
even in what is supposed to be divine truth ; but consist merely in acts 
of blind and senseless adulation to popular divinities. Every image, 
when lodged in its temple, has a mechanical round of daily homage 
performed before it, and is furnished with a regular allowance of food, 
which, after remaining a certain time, is removed and applied to the use 
of the attendants. On the great annual festivals these offerings are 
profusely lavished; while the multitudes assembled in front of the 
temples indulge in indecent songs and extravagant motions. Mr. Ward 
enumerates the various articles of maintenance bestowed upon Kalee, in 
her temple at Kaleeghata, among which are twelve thousand goats, 
two hundred and forty tons of rice, forty-eight hundred weight of 
sugar, twenty-six thousand four hundred pounds of sweetmeats, and 
considers them as worth nine thousand pounds annually. Besides 
the public solemnities, the devotee has a daily service to perform, 
explained at great length by Mr. Colebrooke and Mr. Ward, but of 
which we cannot undertake to give even an outline. Fulsome praises 
addressed to some chosen deity, frequently the repetition of his name for 
hours together, constitute the favorite occupation of the worshipper. 

Devout pilgrimages are performed by the Hindoos to a great extent. 
All the principal roads are crowded with people hastening to the sacred 
shrines and waters. The most celebrated temple for this purpose is that 
of Jagannatha or Juggernaut, in Orissa, which is also frequented by vast 
crowds to witness the impious rites there celebrated. 

The following is an engraving of the idol itself; it is a block of 




The idol Juggernaut. 

wood, having a frightful visage painted black, with a distended moutf* 



DIFFERENT NATIONS. 303 

• 
of a bloody color. His arms are of gold, and he is dressed in gorgeous 
apparel. 

Penance and self-torture are regarded as essential to the attainment of 
a character for holiness. Not only do devotees boast of renouncing all 
the decencies and pleasures of life, with all the charms of social inter- 
course, but they rack their invention to contrive the most painful suffer- 
ings. The yogues or fakirs live in the depth of forests, either absolutely 
naked, or having their bodies smeared with ashes and cow dung, their 
nails grown to the dimension of huge claws, their beards reaching to an 
immeasurable length. It is their pride to expose themselves to the 
tempest when it beats with its utmost fury, and to the sun when darting 
its intensest rays ; above all, to remain fixed for long periods in con- 
strained and fantastic attitudes. Some hold their hands above their 




Fakir holding his hands over his head. 

heads till they cannot bring them down again ; others clench their fists 
till the nails penetrate the palm ; and a third class turn their faces 
towards the sun till they cannot regain their natural position. A certain 
traveller, who left one of them thus stationed, was astonished on return- 
ing to India, sixteen years after, to find him in the very same posture. 
There are even persons who dig a living grave, and remain buried in 
the earth, with only an aperture for the admission of light and food. It 
is chiefly by means of such preposterous modes of self-torture, that 
absorption into the essence of Bram or the Supreme Mind, the highest 
aim of every Hindoo saint, is held to be attainable. 

Indian superstition assumes a still darker form in prompting to religious 
suicide. Various are the modes in which its blinded votaries consign 
themselves to death. One of the most common is exhibited at the pro- 



304 RELIGIOUS WORSHIP OF 

• 
cession of their idol cars, particularly at the festival of Juggernaut, when 
the precincts of the temple are crowded by vast multitudes of pilgrims 
from the remotest quarters, many of whom perish through fatigue and 
want of accommodation. The car is a lofty, ornamented structure, in 
which are seated representations of the god, and of Bala Rama and 
Soobhadra, said to be his brother and sister. Large cables are attached 



Car of Juggernaut 

to the vehicle, which the multitude eagerly grasp, and drag it along in 
triumph amid the shouts of surrounding thousands. This is the moment 
when, as the wheels pass swiftly on, the self-devoted victim rushes 
forward, throws himself before them, and is crushed to death. He thus 
commands the admiration of the bystanders, and exults in the hope that 
he will thereby expiate all his sins, and secure a passage to the celestial 
abodes. 

The suttee, or sacrifice of widows on the funeral pile of their husbands, 
is another well known form of self-immolation. The practice does not 
appear to be exclusively religious* being connected with the tenderest of 
domestic ties, to which the secluded life of Indian females adds peculiar 
force. Their sacred books, however, decidedly attach a pious character 
to this unnatural sacrifice, and lavish promises of divine blessings on 
the performance of it. The widow is assured that she shall thus gain 
an abode in heaven during as many years as there are hairs on the 
human head, which are stated at thirty-five millions ; that her husband, 
also, though sunk in the depths of hell, will be drawn up to the same 
happy region, and the sins of both entirely wiped away. The deluded 
female who acts her part well, proceeds gaily to the spot in her finest 
attire, and decked in her most precious jewels and ornaments. On her 
arrival, she calmly and courteously addresses her surrounding friends, 
and distributes among them various articles of value. Mandelslo, the 



DIFFERENT NATIONS. 305 

traveller, when present only as a spectator, had a bracelet thrown to him. 
by the lady, which he kept ever after as a memorial of the scene. Often, 
however, when the dreadful moment approaches, she shrinks from the 
performance of her rash vow, gives way to cries and despair, and even 
refuses to ascend the pile ; but the relations, considering the honor 
of their family as implicated, employ every species of urgency and 
even compulsion to induce her to complete the sacrifice. A scene pecu- 
liarly distressing occurs at the death of those opulent Hindoos, who have 
carried polygamy to a great extent, when twelve, fifteen, or eighteen 
wives are known to have perished on the same pile. Ward mentions a 
case in which the fire was kept burning for three days ; and during that 
time, thirty-seven widows of one Bramin came in parties at different 
times and threw themselves into the flames. But perhaps -the deepest 



A suttee. 

of these tragedies ever acted in India, was on occasion of the untimely 
death of A jit, one of the most distinguished princes of Marwar, described 
by colonel Tod in his second volume. Fifty-eight queens, " the curtain 
wives of affection," determined to offer themselves a sacrifice to Agni, 
exclaiming, " The world we will abandon, but never our lord !" They 
went " radiant as the sun, dispensing charity like falling rain," and threw 
themselves together on one mighty pile, which soon blazed to the skies, 
and, according to the Hindoo writers, " the faithful queens laved their 
bodies in the flames, as do the celestials in the lake of Manasawara." 
It is painful to peruse the expressions of applause and veneration in 
which their conduct is mentioned, and of the honor it is supposed to 
confer both on themselves and their deceased spouse. What renders 
this practice still more revolting is the fact, that the son is made the 
instrument of his mother's death, the ceremonial requiring that his hand 
should apply the fire to the pile. 

The following instance is related by Rev. H. Townley, missionary, 
&c. in Calcutta. " I was informed one morning, while residing in Chin- 
39 26* 



306 RELIGIOUS WORSHIP OF 

surah, that in the afternoon of the day a suttee was to take place at no 
great distance from the house in which I dwelt. When the hour arrived 
I went towards the spot. In an open space near the banks of the Ganges, 
and not far from the habitations of tlie people, I beheld a crowd of 
between two and three hundred persons, including Bramins and others 
already assembled. My feelings were not a little excited by the spectacle 
as I approached, nor were they moderated by the first salutation which 
I received from the lips of a merciless priest, who exclaimed, ' What, 
Sir, are you come to witness the sport ?' With a heavy heart I answered, 
' You may thus denominate the dreadful deed about to be committed, 
but the time is coming when an unerring Judge will pronounce it to have 
been not sport, but murder.' The widow, who appeared to be about 
forty years ' of age, had arrived, and I now addressed myself to the 
wretched victim, but in vain : stupified by grief, or fear, or opiates, 
or all combined, she answered as one half dead already, and was quite 
unmoved by anything I could urge. I turned to the unhappy daughter, 
who had arrived at an age that enabled her fully to comprehend the 
import of my remonstrance, as she appeared about sixteen, and upon 
whom it devolved (as I was informed) to apply the fatal torch, — ' Is it 
possible,' I said to her, ' that you are about deliberately to take away your 
own mother's life— the life of her to whom, under God, you owe your own ? 
God, in his providence, has taken away your father — his lifeless remains 
are on the ground before your eyes — you are already fatherless, and will 
you, by your own wilful act, deprive yourself of your surviving parent, 
and render yourself motherless also,.and thus an entire orphan V ' Alas !' 
she answered, ' what can I do ? If I refuse obedience to the requisitions 
of the Bramins I shall be utterly disgraced, and ruined, and be unable 
to lift up my face in the neighborhood where I live. I have no alterna- 
tive—painful as it is, I must proceed !' Attempts to dissuade her from 
her purpose failing, I expostulated with the Bramins. Unable to defend 
themselves against the charge of violating the first principles as well of 
reason and humanity as of true religion, they and the crowd around them 
stood silent and seemingly abashed. I seized the opportunity of address- 
ing God aloud in prayer. They were yet more disconcerted, and evi- 
dently anxious that my brethren, by whom I had been joined, and myself, 
should retire. This we were unwilling to do, so long as there was any 
prospect of preventing the sacrifice, and my companions now also used 
their efforts to preserve the unhappy widow's life, but without success. 
We at length took our stand at a short distance from the pile of wood, 
protesting, by our countenance and look, against their iniquitous and 
murderous procedure. After a pause of about half an hour, find- 
ing that we were resolved to stay, the bloody ritual went on. The 
widow was bathed in the river Ganges, whose waters were con- 
sidered sacred and efficacious to purify the victim for the sacrifice. Eed 
powder and flowers were scattered upon her person, and round about — 
incantations were offered by the Bramins to their imaginary gods ; and 
now the deluded votary was led, with a faltering pace, thrice round the 
fatal pile. She was then seized, tied with cords to the emaciated corpse 
of her husband, and both were placed on the wood. Inflammable mate- 



DIFFERENT NATIONS. 307 

rials were thrown upon them, long bamboo poles were held across the 
bodies to keep them down, and to prevent the possibility of the unhappy 
widow's escape when the cords were burnt. The sun had set ; the short 
season of twilight had given place to a darkness that appeared better 
suited to the fiendish work going on before our eyes. All things being 
now in a state of dreadful preparation, the torch was applied. The com- 
bustible materials that had been supplied in abundance caused it to burn 
with terrific rapidity and fierceness. When I saw the flames raging, and 
the smoke ascending in dense and whirling volumes to the skies — when 
I heard the beating of the drums, mingled with the yells of the priests 
and spectators, to prevent the screams of the scorched and frantic victim, 
now, by the torture of the flames, fully awakened to the discovery of 
her real situation, from being heard — when I reflected that it was one of 
my own species whose life was being thus, amidst excruciating agonies, 
extinguished, my heart sickened, — I said, within myself, surely the 
exclamation of Jacob, when he saw the vision of the ladder, and the 
ascending and descending angels, .must be reversed to be applicable 
to the scene I now behold, for truly this is none other than the house 
of Satan — this is the very gate of hell. Oppressed at the sad spec- 
tacle, my only comfort was derived from the Gospel, and from medi- 
tation on its glad tidings ; and the anticipations of the time when these 
and all other unhallowed flames should be extinguished by the floods 
of mercy which it is destined to pour forth, upon India, as well as every 
other land. That beautiful hymn of Watts especially came to the relief 
of my agitated nerves and feelings : — 

" Salvation ! the joyful sound ! 

'Tis pleasure to our ears, — 
A sovereign balm for every wound, 

A cordial for our fears. 

" Salvation ! let the echo fly 

The spacious earth around ; 
While all the armies of the sky 

Conspire to raise the sound." 

M The burying alive of widows manifests, if that were possible, a still 
more abominable state of feeling towards women than the burning of them 
alive. The weavers bury their dead ; when, therefore, a widow of this 
tribe is deluded into the determination not to survive her husband, she is 
buried alive with the dead body. In this kind of immolation, the 
children and relations dig the grave. After certain ceremonies have 
been attended to, the poor widow arrives, and is let down into the pit. 
She sits in the centre, taking the dead body on her lap, and encircling 
it with her arms. These relations now begin to throw in the soil, and 
after a short space two of them descend into the grave, and tread the 
earth firmly round the body of the widow. She sits a calm and unre- 
monstrating spectator of the horrid process ; she sees the earth rising 
higher and higher around her, without upbraiding her murderers, or 
making the least effort to arise and make her escape. At length the 
earth reaches her lips — covers her head. The rest of the earth is then 



308 RELIGIOUS WORSHIP OF 

hastily thrown in, and these children and relations mount the grave, and 
tread down the earth upon the head of the suffocating widow — the 
mother ! Why, the life of the vilest brute that walks upon the earth is 
never taken away by a process so slow — so deliberate — so diabolical."^ 
In the plate which accompanies this article, a Hindoo widow is repre- 
sented burying herself alive with her deceased husband. The body is 
clad in the man's usual attire, and the woman, in her weeds, reclines on 




Burying a Hindoo widow. 

his left, with her right arm passing round his neck, and her left arm 
raised, apparently for the purpose of giving the signal to cover her with 
the new cloth, which two men, her nearest relations, have ready for the 
purpose. Another man seems to be offering her some beverage in a 
small vessel, others are bringing sandal-wood, sweetmeats, and baskets 
of flowers, to strew over the living and the dead, and others are filling 
the grave. The musicians, with their various instruments, and the 
spectators, with their vociferations, are seen rending the air — not, indeed, 
to drown the poor creature's cries, for she is represented as a passive 
victim to their superstition — but to stun her senses, and cause her to 
forget her awful situation. 

The late captain Ebenezer Chapman Kemp, who, in 1816, commanded 
the Moira, in which I sailed to India, related to me a painful instance of 
this self-immolation, which occurred in his own family. A young woman 
in his service lost her husband, and resolved, without hesitation, to bury 
herself alive with the body. Both captain and Mrs. K. were shocked 
to hear of her determination, and represented to her, both the dreadful 
character of the crime she was about to commit, and the utter inutility 
of the sacrifice to the departed spirit of her husband. But all the argu- 



* Ward's Farewell Letters. 



DIFFERENT NATIONS. 309 

merits and entreaties which Christian principle and the feelings of huma- 
nity could suggest, were urged in vain. She had been taught to believe 
that, by voluntarily dying with her husband, she would expedite hi9 
transit to some unknown region of bliss, and herself bear him company. 
Every attempt to persuade the infatuated creature to live, whether for 
the sake of her family, or her own soul, appeared only to cause her the 
more to exult in her resolution to die. Captain K. continued his humane 
exertions to the last, even while the awful ceremony was proceeding, but 
without the least symptom of a favorable impression being produced on 
her mind. When the pit was dug, and the dead body lowered into it, 
she walked round several times, repeating the formularies which the 
priests dictated to her, and scattering about as she went along, sweet- 
meats, parched rice, flowers, and other trifles, for which the spectators 
scrambled. When these preliminary rites were finished, she descended 
into the grave, amid the din of barbarous music, and deafening shouts 
of applause. Having taken her seat, and placed the head of the corpse 
in her lap, she gave the signal to throw in the earth. I forget whether 
she had a son old enough to take part in the horrid scene, in which case 
he would be the principal actor* but otherwise, her nearest male relatives, 
as chief mourners, would take the lead, and throw in the first baskets of 
earth. For some time the grave filled slowly, as the deed of death was 
perpetrated with appalling deliberation, and the relations continued to 
throw in garlands, sandal-wood, and other trifles, with the mould that was 
gradually covering the bodies. When it rose to her breast, the woman 
raised her left arm, and was seen to turn round her fore-finger as long 
as it was visible, even after her head was covered. That, however, was 
a very short time, as the earth was thrown in hastily as soon as the head 
disappeared, and her relations jumped in to tread it down, and smother 
their wretched victim.'* 

We shall conclude this account of the Hindoos with a brief notice of 
another deplorable result of false religion in India— infanticide. It was 
to the Ganges chiefly that this barbarous sacrifice was performed. Not 
unfrequently, in cases of barrenness, a married pair bound themselves, 
if blessed with offspring, to doom their first-born to the divinity of the 
river. Having allowed the child to reach the age of three or four, they led 
him into the water beyond his depth, and left him to float down the stream. 
Perhaps some charitable hand might pick him up ; but by his parents, at 
least, he was never more recognized, Other infants were placed in 
baskets, and hung up on trees, where they were devoured by ants 
or birds of prey. The British authorities, however, have now strictly 
prohibited this criminal practice. The very frequent destruction of 
female infants among the Rajpoot tribes in the west of India is imputed 
by Ward to superstition ; but colonel Tod and Sir John Malcolm, who 
had much better information concerning this quarter of India, are con^ 
vinced that it arises altogether from a foolish pride of birth, and the diffi- 
culty of suitably disposing of daughters in marriage. There are other 
modes by which individuals seek a voluntary death, as by plunging into 

* Rev. James Hough. 



310 RELIGIOUS WORSHIP OP 

the Ganges, particularly at the point of its junction with the Jumna, and 
by exposing themselves to be devoured by tigers on the island of Saugor, 
or other spots near the mouth of that sacred river.^ 

Chinese. — The Chinese are in general either complete atheists, or, if 
they acknowledge a Supreme Being, are utterly ignorant in what light 
he is to be regarded. Their worship is a confused mixture of supersti- 
tions, of which individuals receive and observe' just as much as they 
please. 

There is only one temple consecrated to the Tien in the whole empire, 
called Tien-tan, or the eminence of heaven, and is situated in the Chinese 
division of the city of Pekin, where the emperor offers a sacrifice at the 
winter solstice, consisting of oxen, hogs, goats, and sheep. The Tee-tan, 
or eminence of the earth, is also situated in the Chinese city, and is covered 
with green tiles ; where the emperor, in like manner, sacrifices to the 
earth at the summer solstice. The Getan, or temple of the sun, is on 
the outside of the Tartar city, towards the east ; and thither the emperor 
sends a prince every year, at the vernal equinox, to perform the rites in 
honor of that luminary. The Yue-tan, or temple of the moon, is also 
situated on the outside of the Tartar city, towards the west ; and thither 
the emperor sends a person, in like manner, at the autumnal equinox, to 
perform the ceremonies in honor of the moon. These different struc- 
tures have been adorned in modern times with all the magnificence of 
architecture ; and when the emperor is about to offer sacrifice in the 
temple of the heaven or that of the. earth, the greatest pomp and solem- 
nity is observed. Previous to the intended ceremony, the monarch and 
all the grandees, who are entitled to assist, prepare themselves, during 
three days, by retirement, fasting, and continence. No public audiences 
are given, and no tribunals are open. Marriages, funerals, and enter- 
tainments of every kind are prohibited ; and no person is permitted to 
eat flesh or fish. On the appointed day, the sovereign appears in the 
utmost possible splendor, surrounded with princes and officers of state, 
and attended by every circumstance demonstrative of a triumph. Every 
thing in the temple corresponds in magnificence with the appearance of 
the emperor. The utensils are all of gold, and never applied to any 
other purpose ; while even the musical instruments are of an uncommon 
size, and also reserved for sueh solemn occasions. But while the monarch 
never displays greater external grandeur and state, than during these 
processions, he never exhibits greater personal humility and dejec- 
tion than during the time of sacrifice, prostrating himself on the earth, 
rolling in the dust, speaking of himself to the Shang-tee in terms 
of the utmost abasement, and apparently assuming so much magnificence 
of appearance and attendance, only to testify, in a more striking manner, 
the infinite distance between the highest human dignity and the majesty 
of the Supreme Being. 

One of the principal religious ceremonies, which the emperor performs, 
is that which regards the tilling of the ground, and which takes place 

* History of British India, vol. ii. 



DIFFERENT NATIONS. 311 

at the vernal equinox. He prepares himself for this festival by three 
days' solemn fasting and worshipping; and then, going forth in great 
pomp, takes the plough into his hand, opens the earth, and sows the first 
seed of the season ; while the same is done in every part of the empire 
by his governors and viceroys, as his substitutes. The grain which is 
gathered from the seed, thus sown by the royal husbandman, is reverently 
deposited in a sacred granary, and reserved for great sacrifices to the 
Shang-tee. This ceremony may be regarded as a wise political institu- 
tion for the encouragement of agriculture, as well as an act of religious 
worship. On the day of this observance, a cow is sacrificed in the 
temple of the earth, and figures of cows are carried in the procession, 
which are afterwards broken in pieces and distributed among the 
people. 

There is no regular day of religious rest in China, but a number of public 
festivals are observed in the course of the year, which may be considered 
in the light of recreations, and of religious observances. One of the 
most remarkable of these takes place at the new year ; and is universally 
celebrated throughout the empire, at great expense. Every one endea- 
vors to collect some money for the occasion, dresses in his best apparel,, 
dispenses with every kind of business, and particularly provides himself 
with new shoes. The new year is welcomed by firing immense quan- 
tities of crackers, with the fragments of which it is said the streets are 
sometimes so completely covered, that the pavement cannot be seen. 
The day is employed in paying visits, giving presents, congratulating 
almost every one that comes in the way. Red papers are suspended 
around the doors, as a mean of securing good fortune through the year ; 
and some quarters are illuminated with lanterns. 

The temples and pagodas in China are quite numerous, and many of 
them are very extraordinary structures. In every spot where there is any 
kind of danger to be apprehended, small pagodas are erected, where 
travellers go to implore the protection of the spirit to whom they are 
dedicated ; or, if they are prevented from entering the place, they burn 
their bits of paper, and beat upon their copper kettles as they pass. The 
temples have a great resemblance to the convents of Europe, are gene- 
rally built in a simple style, and have their courts adorned with trees ; 
they are constantly open ; and at the entrance there is seen, in a hall or 
pavilion, a large drum and bell, upon which the worshipper strikes with 
a wooden mallet. In the apartment of the principal divinity, is placed 
a table covered with nosegays and vessels of perfumery ; and a spiral 
candle, composed of sandal-wood and odoriferous gums, is suspended 
before him, which is kept continually burning. 

The temples in general contain an immense number of different figures, 
some of which are of colossal stature ; and these are generally placed at 
the entrance. They represent various genii, or guardian spirits, whose 
respective attributes are expressed by certain emblems connected with 
their statues. Thus, a sabre announces the god of war ; a guitar, the 
god of music ; a globe, the spirit of heaven. Some of these are fre- 
quently thirty, fifty, sixty, and even eighty feet in height, with a multitude 
of hands and arms. One of the most stupendous in China, is a goddess 



312 RELIGIOUS WORSHIP OF 

of the class of Poosa, which signifies all-helping, or plant-preserving, 
and is apparently a personification of nature. She is represented some- 
times with four heads, and forty or fifty arms, each of the heads being 
directed towards one of the cardinal points, and each of the arms holding 
some useful production of the earth ; each arm also often supports a 
number of smaller arms, while the head is covered with a group of 
smaller heads. One of these idols, seen by M. Van Braam, was ninety 
feet high, with four heads and forty-four arms. 

Every trouble in China is attributed to the influence of some evil 
spirit, which every one's imagination frames to himself, and which he 
places, as it pleases him, in an idol, an old oak, a lofty mountain, or at 
the bottom of the sea. These mischievous spirits are considered by some 
as the souls or purified aerial substances of animals, such as foxes, apes, 
frogs, &c. ; and these creatures are supposed to have the power, after 
living a certain number of years, to divest themselves of the grosser parts 
of their nature ; and, after becoming pure essences, by exposing them 
to diseases. Hence, in time of sickness, the principal remedy is to send 
for bonzes, to banish, by their noises and incantations, those malignant 
spirits. 

In every possible circumstance of life, the Chinese implore the protec- 
tion and aid of some deity. Should a countryman be about to raise 
some large stone, or to attempt any work in which he might be in danger 
of receiving some injury, he places a small stone upright, surrounds it 
with a few candles, burns two or three gilded papers, and then applies 
to his labor with perfect confidence. When they have any dread of 
losing their children, they consecrate them to some divinity ; and, in this 
view, they pierce the ear of a child, and suspend from it a small plate 
of copper, silver, or gold, with the name of the tutelary spirit inscribed 
upon it ; or they simply tie the hair of the head on each side, into the 
form of a small tuft, which indicates that they are devoted to some god, 
who will preserve them from accidents and misfortunes. They pay great 
regard to lucky and unlucky days ; and the government even publishes 
an annual calendar, in which, among other matters, the favorable moments 
in that season are properly marked. Midnight is always a lucky point 
of time, because in their opinion the world was created at that hour.'* 

Indians. — All Indians, of whom we have any knowledge, believe in 
one Supreme God, and the immortality of the soul. They attribute all 
good and all power to the Supreme Being. Many tribes also believe in 
the existence of an intelligent evil principle, whose ill offices they endea- 
vor to avert by prayer and sacrifice. They never ask the Supreme for any 
thing, but merely return thanks for benefits received, saying he is the 
best judge of what is for their advantage. They believe in many subor- 
dinate deities, two of whom reside in the sun and moon. They attribute 
supernatural powers to all serpents, especially rattlesnakes, and will kill 
no animal of the genus. Even the eel escapes, on account of his resem- 
blance. They pay religious honors to rocks and venerable objects. They 

* New Edinburgh Enc. 



DIFFERENT NATIONS. 313 

oelieve that brutes have immortal souls, as well as men ; and, in short, 
that all animated nature teems with spirits. In their belief, sorcery is 
blended with the healing art, and their priests are also physicians and 
jugglers. These priests practise feats of slight of hand in all their 
religious ceremonies ; but, with a few exceptions, they have no power or 
influence over the multitude. The future state of the Indian is a material 
paradise, where they will follow the same occupations, and enjoy the 
same delights, they have experienced in this world. They have also a 
vague idea of future punishment of sins committed in the body. Among 
the superstitions of the Algonquin and Dahcotah tribes, is a very singular 
one. A man is sometimes devoted, by his parents or himself, to a life 
of ignominy. In this case, he dresses like a woman, and performs all 
female avocations. He associates with women only, and sometimes takes 
a husband. He is held in utter contempt by all, though his condition 
be not of his own choice. This condition is frequently owing to a dream 
of his parents, while he is yet unborn. In many tribes, men have what 
they call their medicine bags. These are filled with bones, feathers, and 
other rubbish. To the preservation of their medicine bags they attach 
much importance. Besides this, each holds some particular animal in 
reverence, which he calls his medicine, and which he can by no means 
be induced to kill, or eat when killed, for fear of some terrible misfortune. 
Moreover, the Indians leave tobacco, worn out clothing, and other articles, 
on rocks, as sacrifices to invisible spirits.^ 

Although the above appears to be the sum of the religion of all the 
tribes of Indians now known, it will accord with the plan of the present 
part of oar work to descend to some particulars in relation to several 
tribes of Indians, especially in relation to the sacrifices and oblations 
which they are wont to offer, both to the Great Spirit, and to subordinate 
and intermediate divinities. 

To all the inferior deities, whether good or malevolent, the Hurons, 
the Iroquois, and the Algonquins, make various kinds of offerings. " To 
propitiate the god of the waters," says Charlevoix, " they cast into the 
streams and lakes, tobacco, and birds, which they have put to death. In 
honor of the sun, and also of inferior spirits, they consume in the fire a 
part of every thing they use, as an acknowledgment of the power from 
which they have derived their possessions. On some occasions, they 
have been observed to make libations, invoking at the same time, in a 
mysterious manner, the object of their worship. These invocations they 
have never explained ; whether it be, that they have in fact no meaning, 
or that the words have been transmitted by tradition, unaccompanied by 
their signification, or that the Indians themselves are unwilling to reveal 
the secret. Strings of wampum, tobacco, ears of corn, the skins, and 
often the whole carcasses of animals, are seen along difficult or dangerous 
roads, on rocks, and on the shores of rapids, as so many offerings, made to 
the presiding spirits of the place. In these cases, dogs are the most com- 
mon victims ; and are often suspended alive upon trees by the hinder feet, 
where they are left to die in a state of madness." 

♦Encyclopedia Americana. 

40 27 



314 RELIGIOUS WORSHIP OF 

What Charlevoix thus affirms, with regard to the Hurons, Iroquois, 
and Algonquins, is mentioned by Mackenzie, as practised among the Kis- 
teneaux. " There are stated periods," says he, " such as the spring and 
autumn, when they engage in very long and solemn ceremonies. On 
these occasions, dogs are offered as sacrifices ; and those which are fat 
and milk white are preferred. They also make large offerings of their 
property, whatever it may be. The scene of these ceremonies is an open 
inclosure, on the bank of a river or lake, and in the most conspicuous 
situation, in order that such as are passing along, or travelling, may be 
induced to make their offerings. There is also a particular custom 
among them, that on these occasions, if any of the tribe, or even a stran- 
ger, should be passing by, and be in real want of any thing that is 
displayed as an offering, he has a right to take it, so that he replaces it 
with some article he can spare, though it be of far inferior value ; but 
to touch or take any thing wantonly is considered as a sacrilegious act, 
and highly insulting to the Great Master of life, who is the sacred object 
of their devotion. " At the feasts made by their chiefs, he farther observes, 
" a small quantity of meat or drink is sacrificed before they begin to eat, 
by throwing it into the fire, or on the earth." 

A similar account is given by Adair of the practice among the Creeks, 
Catabahs, Cherokees, Choctaws, and other southern Indians. "The 
Indian, women," says he, " always throw a small piece of the fattest of 
the meat into the fire, when they are eating, and frequently before they 
begin to eat. They pretend to draw omens from it, and firmly believe 
it is the means of obtaining temporal blessings, and averting temporal 
evils. The men, both in their summer and winter hunt, sacrifice in 
the woods a large fat piece of the first buck they kill, and frequently the 
whole carcass. This they offer up, either as a thanksgiving for the 
recovery of health, and for their former success in hunting, or that the 
divine care and goodness may still be continued to them." 

The song of the Senape warriors, as they go out to meet their enemy, 
concludes with the promise of a victim if they return in safety. 

! thou Great Spirit above ! 

# # # # # # 

Give me strength and courage to meet my enemy. 

Suffer me to return again to my children, 

To my wife, 

And to my relations ! 

Take pity on me and preserve my life, 

And I will make to thee a sacrifice. 

Accordingly, " after a successful war," says Heckewelder, " they never 
fail to offer up a sacrifice to the Great Being, to return to him thanks 
for having given them courage and strength to destroy or conquer their 
enemies." 

Soskiel, who has given a minute account of the sacrifices offered by 
the Senape or Delawares, and who is said, by Heckewelder, to have 
almost exhausted the subject, affirms that they are offered upon all occa- 
sions, the most trivial, as well as the most important. " They sacrifice 
to a hare," says he, " because, according to report, the first ancestor of 



DIFFERENT NATIONS. 315 

the Indian tribes had that name. To Indian corn, they sacrificed bear's 
flesh, but to deer and bears, Indian corn ; to the fishes, small pieces of 
bread in the shape of fishes ; but they positively deny, that they pay any 
adoration to their subordinate good spirits, and affirm, that they only -wor- 
ship the true God through them ; for God, say they, does not require men 
to pay offerings or adoration immediately to him. He has, therefore, 
made known his will in dreams, notifying to them what beings they have 
to consider as manittoes, and what offerings to make to them." When a 
boy dreams that he sees a large bird of prey, of the size of a man, flying 
toward him from the north, and saying to him, " Roast some meat for 
me," the boy is then bound to sacrifice the first deer or bear he shoots, to this 
bird. The sacrifice is appointed by an old man, who fixes on the day 
and place in which it is to be performed. Three da}*s previous to it, 
messengers are sent to invite the guests. These assemble in some 
lonely place, in a house large enough to contain three fires. At the 
middle fire, the old man performs the sacrifice. Having sent for twelve 
straight and supple sticks, he fastens them into the ground, so as to 
inclose a circular spot, covering them with blankets. He then rolls 
twelve red-hot stones into the inclosure, each of which is dedicated to 
one god in particular. The largest belongs, as they say, to the great God 
in heaven ; the second, to the sun, or the god of the day ; the third, to 
the night sun, or the moon ; the fourth, to the earth ; the fifth, to the 
fire ; the sixth, to the water ; the seventh, to the dwelling or house-god ; 
the eighth, to Indian corn; the ninth, to the west; the tenth, to the 
south ; the eleventh, to the east ; and the twelfth, to the north. The old 
man then takes a rattle, containing some grains of Indian corn, and 
leading the boy, for whom the sacrifice is made, into the inclosure, throws 
a handful of tobacco upon the red-hot stones, and as the smoke ascends, 
rattles his calabash, calling each god by name, and saying : " This boy 
(naming him) offers unto thee a fine fat deer and a delicious dish of 
sapan. Have mercy on him, and grant good luck to him and his 
family."^ 

African tribes. — In no quarter of the globe is the human mind more 
debased, and no where does there prevail a more unmeaning and de- 
graded superstition, than among the numerous tribes which inhabit the 
continent of Africa. In other heathen countries the idolatrous rites and 
customs may indeed indicate as wide a departure from a correct know- 
ledge of the true God, and may be characterized, as it is believed they 
generally are, by greater cruelty ; yet no where has the prince of dark- 
ness reduced the immortal mind so low, or inculcated a system of super- 
stition of which he has so much reason to be ashamed. 

" The belief of one God, and a future state of rewards and punish- 
ments," says Park in his Travels, " is entire and universal among the 
Africans. It is remarkable, however, that (except on the appearance of 
a new moon) the Pagan nations do not think it necessary to offer up 
prayers and supplications to the Almighty. They represent the Deity 

* Jarvis's Discourse on the Religion of the Indian Tribes of North America. 



316 RELIGIOUS WORSHIP OF 

indeed as the creator and preserver of all things ; but in general they 
consider him as a being too remote and of so exalted a nature, that it is 
idle to offer supplications to him. The concerns of the world they believe 
to have been intrusted by God to subordinate spirits, over whom they 
suppose certain magical ceremonies have great influence. A white fowl, 
suspended from the branch of a particular tree ; a snake's head, or a 
few handsful of fruit, are offerings which the negro tribes often present 
to deprecate the wrath or conciliate the favor of these tutelary agents." 

Among the most contemptible, and at the same time pernicious super- 
stitions of Western Africa, are the fetiches, grisgris or gregrees, and 
houses of evil spirits. These belong to a system of mythology and 
necromancy not well understood, and varying materially, as should seem, 
in different parts of the country.^ The fetiches are originally imaginary 
beings, a kind of demons supposed to take up their residence in serpents, 
trees, rivers, and even stones. Every person chooses one of these for 
his protector, or rather perhaps in hopes that he will not harm him ; and 
some sensible image of this imaginary being is worn about him, or set 
up in or near his habitation, as a charm, which also becomes an object 
of reverence. In some parts the fetiche is merely a name or sentence 
in Arabic characters accompanied with astrological signs. 

In other parts, the fetiches or gregrees are a sort of idols like dolls, 
made with bits of rags and tufts of grass tied round a stick, which the 
natives set up in their huts, as charms to protect them from witches, 
devils, or departed spirits, of which they are the supposed representatives. 
The houses of spirits, commonly called devils' houses, . are little huts, 
formed of four or more posts, about a yard and a half high, thatched 
over, and not larger than an umbrella. The furniture of these consists 
of bits of sticks, with a stone on the top of each, also a broken plate, 
jug, or bottle. Before these is sprinkled the blood of fowls or animals, 
and libations of palm wine are sometimes poured out, to prevent the 
spirits from injuring the owners.! A little thicket or bush is called the 
devil's bush, from which the demon, or his representative, often comes 
out during the dancing, and frightens home the women and children. t 

Among the natives of Bassa, a country on the Grain Coast, a town is 
not complete, which has not a palaver house and a devil house. The 
devil house has a small post standing near it, six or eight feet high, with 
a strip of white muslin, about three fourths of a yard in length, and two 
or three inches wide, tied round the top. Here the inhabitants daily 
offer a sacrifice, and consecrate a part of the food to the devil. They 
profess to believe in the existence of a good and merciful deity, who can 
and will do them good and not evil ; but that the devil is powerful, and 
that it is necessary to appease his wrath. Every town has its peculiar 
devil. 

All the people wear gregrees or charms. Some of these are brass 
rings which are worn round the ancles and wrists. Others consist of 
feathers tied round the neck with a string. The article in highest esti- 

*Ency. Brit, in Grisgris. Discoveries in Africa (12° 1799) p. 170, 234. The same 
superstition, when carried by the negroes to the West Indies, is called Obi. 

tMiss. Reg. 1818, p. 116. tlbid. 1820, p. 165. 



DIFFERENT NATIONS. 



317 



mation is the horn of a goat or sheep, which is prepared by rilling it 
with a kind of glutinous substance intermixed with charcoal or black 
sand. Some wear a little ball of clay, tied up in a piece of white 
muslin. 

The late Mr. Gates, who travelled down the coast from Sierra Leone, 
in 1S19, as far as the Bassa country, has given us an account of the 
devil worshipped by this people, of which the following is a represen- 
tation. 

The person who acts the part of the devil has on a garment of dried 
grass or rushes, which reaches to the ground. His arms and feet are 




Devil of the Bassas. 



concealed. Over his shoulders is thrown a cloth. Two or three cotton 
handkerchiefs are bound around the head and tied under the chin. The 
mouth and nose are black. Two large teeth project beyond the lips. A 
row of coarse shells is bound over the eyes. On the head is a red cap 
which reaches four or five feet, and is surmounted by a plume of feathers. 

In 1818, Mr. Bickersteth, secretary of the Church Missionary Society, 
visited the Bagoe nation in Western Africa. In a town called Debora, 
he observed houses of worship dedicated to devils and departed spirits, 
and images to which sacrifices are offered. 

At the end of a pole in front of the houses was a gregree, designed 
to protect the dwelling from harm. Under the piazzas were figures 
of evil spirits, about a yard high. These are honored by spitting the 
juice of the Kolah, a native fruit, upon their faces. It is thought to 
be a grateful sacrifice. Tufts of grass were tied round in different parts 
of the figure ; and bags were hung in front of it. 

In general, the houses of spirits, or devil's houses, consist of small 
huts or sheds three or four feet high, raised on posts, and covered with 
straw much after the manner of an American hovel. Beneath this roof 
is a nest of termites or large ants ; or there are sticks set upright. On 
the top of the nest or sticks are placed stones, and there is usually a 

27* 



318 RELIGIOUS WORSHIP OF 

broken jug or bottle and a broken plate added to grace the whole 
concern. 

In front of these houses the blood of bulls, goats, and cocks is sprinkled, 
and a libation of palm wine is poured out, and an offering of fruits and 
rice is made. 

Among the Bulloms, according to Mr. Nylander, who resided some time 
among them as a missionary, an imaginary great spirit is worshipped 
under the name of Kolloh. He is supposed to reside at Yongroo, and 
never leaves his abode except on mournful occasions, such as when a 
person has been buried without his relations making a cry for him. In 
such cases, the Kolloh makes his appearance among these relations, and 
gives them no peace by night until they celebrate a feast in honor of 
their departed friend. 

The Kolloh is made of bamboo sticks in the form of an oval basket, 
about three feet long, and so deep that it will pass over a man's shoulders. 




Devil of the Bulloms. 

It is covered with network, and adorned with porcupine quills. Its 
mouth is open, and its tongue projects. 

This figure is assumed by some man who pretends to an intimate 
intercourse with the Kolloh, and who is authorized by him to take his 
visible manifestation, and to see that the people perform the required 
dances and howlings. 

The same gentleman (Mr. Nylander) has also given us in his journal 
an account of a curious mode, among the Bulloms, of ascertaining the 
innocence or guilt of a person suspected of witchcraft. It is called the 
trial by red water. The following is the copy of a sketch given by 
Mr. N. 

The trial is supposed to be conducted in the presence of an invisible 
judge called Bankeleh, a figure of whom is to be seen in the engraving, 
consisting of a tapering piece of wood, the lower part of which is inserted 



DIFFERENT NATIONS. 319 

in the ground. The wood is covered with black cloth and a few white 
cowries, or shells are sewed on it to serve as the representation of a face. 
Several feathers are inserted in the top of the wood. On each side are 
numerous slips of leather, stretched obliquely from his head to the 
ground, and dressed up with feathers and small calabashes with a number 
of white beads. 

Before this stupid judge a mat is spread, upon which three bags are 
placed, representing spirits called " Surro," who may be supposed to be 
associate judges. Near by are a horn, an axe, and a sword, which are 
intended as an offering to the chief justice. 

On the right hand of the picture is the accused with a group of his 
friends ; and on the opposite side, the accusers and spectators. 

On one side of Bankeleh, an old man has prostrated himself on the 
ground, for the purpose of soliciting that the trial may issue in the con- 
demnation or acquittal of the accused, according to his deserts. This is 




Drinking the red water. 

also the import of the prayer of this person, who is represented as sitting 
on his heels. In a similar posture a man is seen at one corner of the 
mat — he is employed in sprinkling rice flour on the suroo judges or 
bags. 

Between the mat and the accused are two brass kettles, containing 
about one gallon each — the one is filled with pure water ; the other con- 
tains the red water. An old man prostrates himself before the red water 
kettle, with a small stick in each hand. With these he strikes the kettles, 
recites the transaction, and in conclusion declares that if the man be 
guilty, the water must kill him on the spot ; but if not, that he will eject 
even the rice which he has eaten in the morning. 

The person who prepares and administers the fatal potion — for it always 
proves fatal unless the constitution be remarkably firm — is in the act of 
pouring it out for the accused, who is seated on a stool, considerably 
elevated from the ground. 



320 RELIGIOUS WORSHIP OF 

We shall conclude this sketch of African idolatry and superstition with 
a brief account of the Ashantees, a powerful nation on the coast of Upper 
Guinea. Says Mr. Bowditch, an Englishman who visited the country, 
" The Ashantees sacrifice human victims at all their great festivals. 
Some of these occur every twenty-one days ; and there are not fewer 
than one hundred victims immolated at each. Besides these, there are 
sacrifices at the death of every person of rank, more or less bloody 
according to their dignity. On the death of his mother the king butch- 
ered no less than three thousand victims ; and at the death of a great 
captain, two thousand four hundred. At the funeral of a person of rank 
it is usual to wet the grave with the blood of a freeman, who is slaugh- 
tered unsuspectingly while assisting in the funeral rites, and rolled into 
the same grave. 

Greenlanders. — The ancient Greenlanders are reported to be such 
gross idolaters as to worship the sun, and sacrifice to the devil, that he 
might forward, or at least not hinder their hunting and fishing. The 
first missionaries, however, conceived that the Greenlanders had no kind 
of religion or idolatrous worship ; and that there was not any observable 
trace of their entertaining any conception of a Divine Being. Others, 
however, have thought with greater reason, that a faint idea of the Divine 
Being lay concealed in the minds of these people, because they directly 
assented without any objection to the doctrine of God and his attributes. 
Among the Greenlanders, different opinions are entertained concerning 
the soul of man; some supposing that it is material or corporeal, and 
others, that it is a spiritual essence, different from the body, and all 
material substances, and capable of surviving after death. They seem 
to have some confused and indistinct notions of a future state ; of the 
place which is to be the final abode of good men ; and of the nature of 
their reward. The most stupid Greenlanders, it is said, conceive a horror 
at the thoughts of the entire annihilation of the soul. They place their 
hell in the subterraneous regions, which are devoid of light and heat, 
and filled with perpetual terror and anxiety. The Greenlanders speak 
of other superior and inferior spirits, besides the soul of man, which bear 
some resemblance to the major and minor gods of the ancient heathens. 
Of the first rank there are only two ; a good spirit and a bad one. 
Besides the great spirit, to an audience with whom an Angekok only can 
be admitted, there are other lesser spirits, in all the elements. 

The Greenlanders believe in the apparitions of the ghosts of the 
deceased. The " Angekoks" are their sorcerers or diviners, to whom 
peculiar privileges and honors belong. Although the Greenlanders have 
neither religion or government, they are free from many of the grosser 
vices, which may be found among persons much more enlightened than 
themselves. 

When a Greenlander is in the conflicts of death, they array him in 
his best clothes and boots, and bend his legs up to his hips, probably that 
his grave may be shorter. After death, they silently bewail him for a short 
hour, and next prepare for his burial. The corpse, being wrapped and 
sewed up in the man's best seal or deer skin, is laid in the burying-place, 



DIFFERENT NATIONS. 321 

covered with a skin, and also with some green sods, and finally with 
heaps of great broad stones to keep off the birds and foxes. Near the 
burying spot they deposit the kajak and darts of the departed, and the 
tools he daily used ; or, if the deceased was a woman, her knife and 
sewing implements, that they might not be defiled by them, or sorrow too 
much on their account, or because they should want them in another 
world. After the interment, those who attended the procession betake 
themselves to the house of mourning : then the men sit silent for some 
time with their elbows leaning upon their knees, and their heads between 
their hands ; while the women lie prostrate upon their faces on the 
ground, and softly weep and sob. Then the nearest relation pronounces 
an eulogy, reciting the good qualities of the deceased, and at every 
period deploring his loss with loud crying and weeping. After this 
mournful ditty, the women continue their lamentation in a tremendous 
howl. This kind of mourning is continued for a week or a fortnight. 
The howling is after intervals renewed, and prolonged for some weeks 7 
and in some cases for a whole year. 

Laplanders. — Although the Christian religion has been introduced 
into Lapland, gross superstition and idolatry still prevail to a considera- 
ble extent. They retain the worship of many of their Teutonic gods. 
They pay homage to idols which they form from trees, after the manner 
represented in the following engraving. 




Laplanders worshipping idols. 



If, on going abroad in the morning, they meet with any thing which 
they esteem ominous, they immediately return home, and go no more 
out during the day. A black cat in each house is considered one of the 
most valuable appendages ; they talk to it as a rational creature, and in 
hunting and fishing parties, it is their usual attendant. To this animal 
the Danish Laplanders communicate their secrets ; they consult it on all 
important occasions ; such as whether this day should or should not be 
employed in hunting or fishing. Among the Swedish Laplanders, the 
drum is kept in every family for the purpose of consulting the devil. 

When a Laplander intends to marry a female, he and his friends go 
41 



322 RELIGIOUS WORSHIP OF 

in a body to court her father with presents of brandy. Should he by 
this means gain admittance to the object of his attentions, he offers her 
a beaver's tongue, or some other eatable, which she rejects before com- 
pany, but accepts in private. Every visit to the lady is purchased from 




Wedding party. 



the father by her lover with a bottle of brandy, and this prolongs the 
courtship sometimes for two or three years. The priest of the parish at 
last celebrates the nuptials ; but the bridegroom is obliged to serve his 
father-in-law for four years after the marriage. He then conveys his 
wife and her fortune home, which consists of a few sheep, a kettle, and 
some trifling articles. 

A Laplander's funeral is thus described by an eye-witness of the 
ceremony : " Coming to the house of the deceased, we saw the corpse 
taken from the bear skins, on which it lay, and removed into a wooden 
coffin by six of his most intimate friends, first being wrapped in linen, 
the face and hands alone being bare. 

" In one hand was placed a purse of money, with which the deceased 
was expected to pay the fee of the porter at the gate of paradise ; in the 
other hand was lodged a certificate signed by the priest, directed to St. 
Peter, witnessing that the deceased was a good Christian, and deserved 
admission into heaven. Within the coffin was placed some brandy, 
dried fish, and venison, to sustain him on his journey. 

" The above being done, fir-tree roots were piled up at a convenient 
distance from the coffin, and the mourners commenced the funeral wail, 
accompanied with a variety of strange gestures and contortions, expres- 
sive of the violence of their grief. When fatigued with noise and 
gesticulations, they made several processions round the corpse, asking 
the deceased why he died ? whether he was angry with his wife ? 
whether he was in want of food or raiment ? if he had been unsuccess- 
ful in hunting or fishing ? After these inquiries they renewed their 
howling. During these orgies, one of the priests frequently sprinkled 
holy water on the corpse, as well as on the mourners." 



DIFFERENT NATIONS. 323 

The sepulchre is no other than an old sledge, which is turned bottom 
upwards over the spot where the body lies. Before Christianity was 
introduced among them, they used to place an axe, with a tinder-box, by 
the side of the corpse, if it was that of a man ; or if a woman's, her 
scissors and needles ; supposing that these implements might be needed 
in another world. For three years following- the decease of a friend, 
they were accustomed from time to time to dig holes by r the side of the 
grave, in which they deposited tobacco, or other articles of which the 
deceased was fondest while living. They imagine that the felicity of a 
future state would consist in smoking, drinking brandy, &c, and that 
the reindeer would be equal partakers of their joys.^ 

Esquimaux. — The Esquimaux appear to have faint, if any conceptions 
of a Supreme Being ; and their notions are very confused concerning a 
future state. Their superstitions relate principally to spirits, with whom 
their angekoks, or conjurers, are supposed to have communications. 

The marriages are performed with no solemnity or ceremony, and the 
courtships are more summary than in civilized countries. The Esqui- 
maux, upon some intimation from- his future father-in-law, or other friend 
of the bride, goes for her, and carries her off, as by force, to his own hut. 
Resistance is, as 'in Greenland, a part of the ceremony that custom 
imposes on the female. Generally, there is little polygamy, and all are 
married young. The Esquimaux did not credit the assertion of the 
English sailors, that the most of them were unmarried. They use their 
wives kindly, and one has only to enter their hut to see that the domestic 
affections can flourish at this extremity of the earth. In this respect, 
they are far superior to any tribe of Indians, in which the women are 
slaves to the cruelty and caprice of the stronger sex. Even Igliuk, 
mentioned by Parry, in whom the feeling of gratitude seemed to have 
no existence, showed the deepest feeling when her husband was ill. 
11 Nothing could exceed the attention she paid him ; she kept her eyes 
almost constantly upon him, and seemed anxious to anticipate every 
wish." 

The burials have as little ceremony as the marriages ; the bodies are 
buried beneath stones or ice, yet so carelessly that the wolves often prey 
upon them, and skulls are to be seen about some of the huts. The 
canoe and some implements are placed near the grave, and a friend 
sometimes walks several times around it. At death, and on other occa- 
sions of misfortune, the friends sometimes assemble to cry and howl 
with the afflicted. This is a ceremony of condolence, begun generally 
by the person who sustained the loss ; the others, when he has begun to 
express sorrow, join him with groans and expressions of grief. t 

Polynesia. — This term, derived from the Greek, signifies many islands, 
and is appropriated to those clusters and islands found in the Pacific 
Ocean, from the Ladrones to Easter Island. The principal groups are, 

* Manners and Customs, vol. i. 
t Goodrich's Universal Geography. 



324 RELIGIOUS WORSHIP OF 

the Ladrones, the Carolinas, the Pelew Islands, the Sandwich Islands, 
the Friendly Islands, the Navigator's Islands, the Hervey Islands, the 
Society Islands, the Georgian Islands, and the Marquesas. 

Throughout the whole of Polynesia may be traced a general similarity 
in respect to the objects of religious worship, and the various forms of 
idolatrous and superstitious practice ; although some variations may be 
noticed between different groups of islands, and even between islands 
belonging to the same group. The annexed engraving represents a 
group of idols found upon Easter Island. 



Idols on Easter Island. 

" The idols of the heathen," observes Mr. Ellis, in his Polynesian 
Researches, vol. i., " are in general appropriate emblems of the beings 
they worship and fear ; and if we contemplate those of the South Sea 
islanders, they present to our notice all that is adapted to awaken our 
pity. The idols of Tahiti were generally shapeless pieces of wood, 
from one to four feet long, covered with cinet of cocoa-nut fibres, orna- 
mented with yellow and scarlei feathers. Oro was a straight log of 
hard casuarini wood, six feet in length, uncarved, but decorated with 
feathers. The gods of some of the adjacent islands exhibit a greater 
variety of form and structure. The accompanying wood-cut contains 
several of these. 

" The figure in the centre, No. 1., exhibits a correct front view of 
Taaroa, the supreme deity of Polynesia ; who is generally regarded as 
the creator of the world, and the parent of gods and men. The image 
from which this was taken, is nearly four feet high, and twelve or fifteen 
inches broad, carved out of a solid piece of close, white, durable wood. 
In addition to the number of images or demigods forming the features 
of his face, and studding the outside of his body, and which were 
designed to shew the multitudes of gods that have proceeded from him ; 
his body is hollow, and when taken from the temple at Rurutu, in which 
for many generations he had been worshipped, a number of small idols 



DIFFERENT NATIONS. 



325 



were found in the cavity. They had perhaps been deposited there, to 
imbibe his supernatural powers, prior to their being removed to a distance, 
to receive, as his representatives, divine honors. The opening to the 
cavity was at the back ; the whole of which might be removed. No. 2. 
is Terongo, one of the principal gods, and his three sons. No. 3. is an 




Idols of Tahiti. 



image of Tebuakina, three sons of Rongo, a principal deity in the Her- 
vey Islands. The name is probably analogous to Orono in Hawaii, 
though distinct from Oro in Tahiti. No. 4. exhibits a sacred ornament 
of a canoe from the island of Huahine. The two figures at the top, are 
images worshipped by fishermen, or those frequenting the sea. The two 
small idols at the lower corners of the plate, No. 5. are images of orama- 
tuas, or demons. The gods of Rarotogna were some of them much 

28 



326 



RELIGIOUS WORSHIP OP 



larger ; Mr. Bourne, in 1825, saw fourteen about twenty feet long, and 
six feet wide." 

In the Sandwich Islands idols of a somewhat different form were wor- 
shipped. The annexed figure may be considered as a fair specimen of the 
greater part of Hawaiian idols. The head has generally a most horrid 
appearance, the mouth being large, and usually extended wide, exhibit- 
ing a row of large teeth, resembling in no small degree the cogs in the 




Hawaiian idol. 



wheel of an engine, and adapted to excite terror rather than inspire con- 
fidence in the beholder. Some of their idols were of stone, and many 
were constructed with a kind of wicker-work covered with red feathers. 
Throughout Polynesia, the ordinary medium of communicating or 
extending supernatural powers, was the red feather of a small bird found 
in many of the islands, and the beautiful long tail-feathers of the tropic, 
or man-of-war bird. For these feathers the gods were supposed to have 
a strong predilection ; they were the most valuable offerings that could 
be presented ; to them the power or influence pf the god was imparted, 
and through them transferred to the objects to which they might be 
attached. Among the numerous ceremonies observed, the paeatua was 
conspicuous. On these occasions, the gods were all brought out of the 
temple, the sacred coverings removed, scented oils were applied to the 
images, and they were exposed to the sun. At these seasons, the parties 
who wished their emblems of deity to be impregnated with the essence 



DIFFERENT NATIONS. 327 

of the gods, repaired to the ceremony with a number of red feathers, 
which they delivered to the officiating priest. 

The wooden idols being generally hollow, the feathers were deposited 
in the inside of the image, which was filled with them. Many idols, 
however, were solid pieces of wood, bound or covered with finely braided 
fibres of the cocoa-nut husk ; to these the feathers were attached on the 
outside by small fibrous bands. In return for the feathers thus united 
to the god, the parties received two or three of the same kind, which had 
been deposited, on a former festival, in the inside of the wooden or inner 
fold of the cinet idol. These feathers were thought to possess all the 
properties of the images to which they had been attached, and a super- 
natural influence was supposed to be infused into them. They were 
carefully wound round with very fine cord, the extremities alone remain- 
ing visible. When this was done, the new made gods were placed before 
the larger images from which they had been taken; and, lest their 
detachment should induce the god to withhold his power, the priest 
addressed a prayer to the principal deities, requesting them to abide in 
the red feathers before them. At the close of his ubu, or invocation, he 
declared that they were dwelt in or inhabited, (by the gods,) and deli- 
vered them to the parties who had brought the red feathers. The feathers, 
taken home, were deposited in small bamboo canes, excepting when 
addressed in prayer. If prosperity attended their owner, it was attributed 
to their influence, and they were usually honored with a too, or image, 
into which they were inwrought ; and subsequently, perhaps, an altar 
and a rude temple were erected for them. In the event, however, of 
their being attached to an image, this must be taken to the large temple, 
that the supreme idols might sanction the transfer of their influence. 

Polynesian temples were either national, local, or domestic. The for- 
mer were depositories of their principal idols, and the scenes of all great 
festivals ; the second were those belonging to the several districts ; and 
the third, such as were appropriated to the worship of family gods. 
Marae was the name for temple, in the South Sea Islands. All were 
uncovered, and resembled oratories rather than temples. 

Their worship consisted in preferring prayers, presenting offerings, 
and sacrificing victims. Their ubus, or prayers, though occasionally 
brief, were often exceedingly protracted, containing many repetitions, 
and appearing as if the suppliants thought they should be heard for their 
much speaking. The petitioner did not address the god standing or 
prostrate, but knelt on one knee, sat cross-legged, or in a crouching 
position, on a broad flat stone, leaning his back against an upright basaltic 
column, at the extremity of a smooth pavement, usually six or ten yards 
from the front of the idol. He threw down a branch of sacred miro on 
the pavement before the image or altar, and began his tarotaro> or invo- 
cation, preparatory to the offering of his prayer. Pure is the designation 
of prayer, and haamore that of praise, or worship. 

Small pieces of niau, or cocoa-nut leaf, were suspended in different 
parts of the temple, to remind the priest of the order to be observed. 
They usually addressed the god in a shrill, unpleasant, or chanting tone 
of voice, though at times the worship was extremely boisterous* 



328 RELIGIOUS WORSHIP OP 

Their offerings included every kind of valuable property : — the fowla 
of the air, the fishes of the sea, the beasts of the field, and the fruits of 
the earth, together with their choicest manufactures, were presented. 
The sacrifice was frequently called Taraehara, a compound term, signi- 
fying disentangling from guilt ; from tara, to untie or loosen, and hara, 
guilt. The animals were taken either in part or entire. The fruits and 
other eatables were generally, but not always, dressed. Portions of the 
fowls, pigs, or fish, considered sacred, dressed with sacred fire within the 
temple, were offered; the remainder furnished a banquet for the priests 
and other sacred persons, who were privileged to eat of the sacrifices. 
Those portions appropriated to the gods were deposited on the fata or 
altar, which was of wood. Domestic altars, or those erected near the 
corpse of a departed friend, were small square wicker structures ; those 
in the public temple were large, and usually eight or ten feet high. The 
surface of the altar was supported by a number of wooden posts or pillars, 
often curiously carved, and polished. The following is a representation 
of one of their altars. 




Polynesian altar, 

Animals, fruits, &c. were not the only articles presented to their idols ; 
the most affecting part of their sacrificing was the frequent immolation 
of human victims. These, in the technical language of the priests, were 
called fish. They were offered in seasons of war, at great national 
festivals, during the illness of their rulers, and on the erection of their 
temples. The unhappy wretches selected were either captives taken in 
war, or individuals who had rendered themselves obnoxious to the chiefs 
or the priests. When they were wanted, a stone was, at the request of 
the priest, sent by the king to the chief of the district from which the 
victims were required. If the stone was received, it was an indication 
of an intention to comply with the requisition. It is a singular fact, that 
the cruelty of the practice extended not only to individuals, but to families 
and districts. When an individual has been taken as a sacrifice, the 
family to which he belonged was regarded as tabu or devoted ; and when 
another was required, it was more frequently taken from that family than 
any other ; and a district from which sacrifices had been taken, was, in 
the same way, considered as devoted ; and hence, when it was known 
that any ceremonies were near, on which human sacrifices were usually 
offered, the members of tabu families, or others who had reason to fear 
they were selected, fled to the mountains, and hid themselves in the 
caverns till the ceremony was over. In general, the victim was uncon- 
scious of his doom, until suddenly stunned by a blow from a club or a 



DIFFERENT NATIONS. 329 

stone, sometimes from the hand of the very chief on whom he was 
depending as a guest for the rights of hospitality. He was usually 
murdered on the spot — his body placed in a long basket of cocoa-nut 
leaves, and carried to the tempie. Here it was offered, not by consuming 
it with fire, but by placing it before the idol. The priest, in dedicating 
it, took out one of the eyes, placed it on a plantain leaf, and handed it 
to the king, who raised it to his mouth as if desirous to eat it, but passed 
it to one of the priests or attendants, stationed near him for the purpose 
of receiving it. At intervals during the prayers, some of the hair was 
plucked off, and placed before the god ; and when the ceremony was 
over, the body was wrapped in the basket of cocoa-nut leaves, and 
frequently deposited on the branches of an adjacent tree. After remain- 
ing a considerable time, it was taken down, and the bones were buried be- 
neath the rude pavement of the marae. These horrid rites were not unfre- 
quent, and the number offered at their great festivals was truly appalling. 

Religious rites were connected with almost every act of their lives. 
An ubu or prayer was offered before they ate their food, when they tilled 
their ground, planted their gardens, built their houses, launched their 
canoes, cast their nets, and commenced or concluded a journey. The first 
fish taken periodically on their shores, together with a number of kinds 
regarded as sacred, were conveyed to the altar. The first fruits of their 
orchards and gardens were also taumaha, or offered, with a portion of 
their live stock, which consisted of pigs, dogs, and fowls, as it was sup- 
posed death would be inflicted on the owner or the occupant of the land, 
from which the god should not receive such acknowledgment. 

The bure arii, a ceremony in which the king acknowledged the 
supremacy of the gods, was attended with considerable pomp ; but one of 
the principal stated festivals was the pae atua, which was held every 
three moons. On these occasions all the idols were brought from their 
sacred depository, and meheu, or exposed to the sun ; the cloth in which 
they had been kept was removed, and the feathers in the inside of the 
hollow idols were taken out. The images were then anointed with 
fragrant oil; new feathers, brought by their worshippers, were deposited 
in the inside of the hollow idols, and folded in new sacred cloth ; after a 
number of ceremonies, they were carried back to their domitories in the 
temple. Large quantities of food were provided for the entertainment, 
which followed. the religious rites of the pae atua. 

When an individual died, the first object, which was considered emi- 
nently important, was to discover the cause of his death, as the ceremo- 
nies varied accordingly. When this had been satisfactorily ascertained, 
and the ceremonies performed, the corpse was to be disposed of. The 
bodies of the chiefs, and persons of rank and affluence, and those of the 
middle class, were preserved ; the bodies of the lower orders unceremo- 
niously buried, which was called the burial of a dog: when interred, 
the body was not laid out straight or horizontal, but placed in a sitting 
posture, with the knees elevated, the face pressed down between the 
knees, the hands fastened under the legs, and the whole body tied with 
cord or cinet wound repeatedly round. It was then covered over, and 
deposited not very deeply in the earth. 

42 28* 



330 RELIGIOUS WORSHIP OF 

However great the attachment between the deceased and the survivors 
might have been, and however they might desire to prolong the melan- 
choly satisfaction resulting from the presence of the lifeless body, on 
which they still felt it some alleviation to gaze, the heat of the climate 
was such, as to require that it should be speedily removed, unless methods 
were employed for its preservation, and these were generally too expen- 
sive for the poor and middle ranks. They were therefore usually 
obliged to inter the corpse sometimes on the first, and seldom later than 
the second day after death. During the short period that they could 
indulge the painful sympathies connected with the retention of the body, 
it was placed on a sort of bier covered with the best white native cloth 
they possessed, and decorated with wreaths and garlands of the most 
odoriferous flowers. The body was also placed on a kind of bed of green 
fragrant leaves, which were also strewed over the floor of the dwelling. 
During the period which elapsed between the death and interment of 
the body, the relatives and surviving friends sat round the corpse, indulg- 
ing in melancholy sadness, giving vent to their grief in loud and con- 
tinued lamentations, often accompanied with the use of the shark's tooth ; 
which they employed in cutting their temples, faces, and breasts, till they 
were covered with blood from their self-inflicted wounds. The bodies 
were frequently committed to the grave in deep silence, unbroken except- 
ing by occasional lamentations of those who attended. But on some 
occasions, the father delivered an affecting and pathetic oration at the 
funeral of his son. 

The bodies of the dead, among the chiefs, were, however, in general 
preserved above ground : a temporary house or shed was erected for 
them, and they were placed on a kind of bier. The practice of embalm- 
ing appears to have been long familiar to them ; and the length of time 
which the body was thus preserved, depended altogether upon the costli- 
ness and care with which the process was performed. The methods em- 
ployed were at all times remarkably simple : sometimes the moisture of the 
body was removed by pressing the different parts, drying it in the sun, and 
anointing it with fragrant oils. At other times, the intestines, brain, &c. 
were removed ; all moisture was extracted from the body, which was fixed 
in a sitting position during the day, and exposed to the sun, and, when 
placed horizontally, at night was frequently turned over, that it might 
not remain long on the same side. The inside was then filled with cloth 
saturated with perfumed oils, which were also injected into other parts 
of the body, and carefully rubbed over the outside every day. This, 
together with the heat of the sun, and the dryness of the atmosphere, 
favored the preservation of the body. 

Under the influence of these causes, in the course of a few weeks the 
muscles dried up, and the whole body appeared as if covered with a kind 
of parchment. It was then clothed, and fixed in a sitting posture ; a 
small altar was erected before it, and offerings of fruit, food, and flowers, 
were daily presented by the relatives, or the priest appointed to attend 
the body. In this state it was preserved many months, and when it 
decayed, the skull was carefully kept by the family, while the other bones, 
&c. were buried within the precincts of the family temple. 



DIFFERENT NATIONS. 331 

The houses erected as depositories for the dead, were small and tem- 
porary buildings, though often remarkably neat. The pillars supporting 
the roof were planted in the ground, and were seldom more than six feet 
high. The bier or platform on which the body was laid, was about three 
feet from the ground, and was moveable, for the purpose of being drawn 
out, and of exposing the body to the rays of the sun. The corpse was 
usually clothed, except when visited by the relatives or friends of the 
deceased. It was, however, for a long time carefully rubbed with aro- 
matic oils once a day. 

A light kind of altar was erected near it, on which articles of food, 
fruits, and garlands of flowers were daily deposited ; and if the deceased 
were a chief of rank or fame, a priest or other person was appointed to 
attend the corpse, and present food to its mouth at different periods during 
the day. 

The Sandwich islanders observe a number of singular ceremonies on 
the death of their kings and chiefs, and have been, till very recently, 
accustomed to make these events occasions for the practice of almost 
every enormity and vice. The custom we noticed at this place is the most 
general. The people here had followed only one fashion in cutting their 
hair, but we have seen it polled in every imaginable form ; sometimes a 
small round place only is made bald, just on the crown, which causes them 
to look like Romish priests ; at other times the whole head is shaved or 
cropped close, except round the edge, where, for about half an inch in 
breadth, the hair hangs down its usual length. Some make their heads 
bald on one side, and leave the hair twelve or eighteen inches long on 
the other. Occasionally they cut out a patch, in the shape of a horse- 
shoe, either behind, or above the forehead ; and sometimes we have seen 
a number of curved furrows cut from ear to ear, or from the forehead to 
the neck. When a chief who had lost a relative or friend had liis own 
hair cut after any particular pattern, his followers and dependants usually 
imitated it in cutting theirs. Not to cut or shave off the hair, indicates 
want of respect towards the deceased and the surviving friends ; but to 
have it cut close, in any form, is enough. Each one usually follows his 
own peculiar taste, which produces the almost endless variety in which 
this ornamental appendage of the head is worn by the natives during a 
season of mourning. 

Another custom, almost as universal on these occasions, was that of 
knocking out some of the front teeth, practised by both sexes, though 
perhaps most extensively by the men. When a chief died, those most 
anxious to show their respect for him or his family would be the first to 
knock out, with a stone, one of their front teeth. The chiefs related to 
the deceased, or on terms of friendship with him, were expected thus to 
exhibit their attachment ; and when they had done so, their attendants 
and tenants felt themselves, by the influence of custom, obliged to fol- 
low their example. Sometimes a man broke out his own tooth with a 
stone ; more frequently, however, it was done by another, who fixed one 
end of a piece of stick or hard wood against the tooth, and struck the 
other end with a stone, till it was broken off. When any of the men 
deferred this operation, the women often performed it for them, while 



332 RELIGIOUS WORSHIP OF 

they were asleep. More than one tooth was seldom destroyed at one 
time ; but the mutilation being repeated on the deeease of every chief 
of rank or authority, there are few men to be seen, who had arrived at 
maturity before the introduction of Christianity to the islands, with an 
entire, set of teeth ; and many, by this custom, have lost the front teeth 
on both the upper and lower jaw, which, aside from other inconveniences, 
causes a great defect in their speech. Some, however, have dared to be 
singular ; and though they must have seen many deaths, have parted 
with but few of their teeth. Among this number is Karaimoku, a chief 
next in authority to the king ; not more than one of whose teeth are de- 
ficient. 

Cutting one or both ears was formerly practised on these occasions ; 
but as we never saw more than one or two old men thus disfigured, the 
custom appears to have been discontinued. 

Another badge of mourning, assumed principally by the chiefs, is that 
of tatauing a black spot or line on the tongue, in the same manner as 
other parts of their bodies are tataued. 

All these usages, though singular, are innocent, compared with others, 
which, until very recently, were practised on every similar event. As 
soon as the chief had expired, the whole neighborhood exhibited a scene of 
confusion, wickedness, and cruelty, seldom witnessed even in the most 
barbarous society. The people ran to and fro without their clothes, ap- 
pearing and acting more like demons than human beings ; every vice was 
practised, and almost every species of crime perpetrated. Houses were 
burnt, property plundered, ■even murder sometimes committed, and the 
gratification of every base and savage feeling sought without restraint. 
Injuries or accidents, long forgotten perhaps by the offending party, 
were now revenged with unrelenting cruelty. Hence many of the peo- 
ple of Maui, dreading their recurrence, when Keopuolani was thought 
to be near her end, took their effects into the inclosure belonging to the 
missionaries there, and requested permission to remain there, hoping to 
find a sanctuary within their premises, amidst the general devastation 
which they expected would follow her decease. 

The inhabitants of several groups in the Pacific have mourning cere- 
monies somewhat resembling these. The Friendly islanders cut off a 
joint of one of their fingers at the death of a chief, and, like the Society 
islanders, cut their temples, face, and bosoms, with shark's teeth. The 
latter also, during their otokaa, or mourning, commit almost as many de- 
predations as the Sandwich islanders. They have, however, one very 
delicate method of preserving the recollection of the dead, which the lat- 
ter do not appear to employ ; that is, of having a small portion of the hair 
of the deceased passed through a perforation in one of their ears, inge- 
niously braided in the form of an ear-ring, and worn sometimes for life. 

But the Sandwich islanders have another custom., almost peculiar to 
themselves, viz. singing at the death of their chiefs, something in the 
manner of the ancient Peruvians. I have been peculiarly affected more 
than once on witnessing this ceremony. 

A day or two after the decease of Keeaumoku, governor of Maui, and 



DIFFERENT NATIONS. 333 

the elder brother of Kuakini, governor of Hawaii, I was sitting with the 
surviving relatives, who were weeping around the couch on which the 
corpse was lying, when a middle-aged woman came in at the other end 
of the large house, and, having proceeded about half way towards the 
spot where the body lay, began to sing in a plaintive tone, accompanying 
her song with affecting gesticulations, such as wringing her hands, grasp- 
ing her hair, and beating her breasts. I wrote down her monody as she 
repeated it. She described, in a feeling manner, the benevolence of the 
deceased, and her own consequent loss. One passage was as follows : — 

Ue, ue, ua mate tun Arii, Alas, alas, dead is. my chief, 

Ua mate tuu hatu e tuu hoa, Dead is my lord and my friend ; 

Tnu hoa i ta wa o ta wi, My friend in the season of famine, 

Tuu hoa i paa ta aina, My friend in the time of drought, 

Tuu hoa i tuu ilihune, My friend in my poverty, 

Tuu hoa i ta ua e ta matani, My friend in the rain and the wind, 

Tuu hoa i ta vera o ta la, My friend in the heat and the sun, 

Tuu hoa i ta anu o ta mouna, My friend in the cold from the mountain, 

Tuu hoa i ta ino, My friend in the storm, 

Tuu hoa i ta marie, My friend in the calm, 

Tuu hoa mau tai awaru, My friend in the eight seas ;* 

Ue. ue, ua hala tuu hoa, Alas, alas, gone is my friend, 

Aohe e hoi hou mai. And no more will return.f 

Mexicans. — Religion among the Mexicans was formed into a regular 
system, with its complete train of priests, temples, victims, and festivals. 
From the genius of the Mexican religion we may form a just conclu- 
sion with respect to its influence upon the character of the people. The 
aspect of superstition in Mexico was gloomy and atrocious. The divi- 
nities were clothed with terror, and delighted in vengeance. The figures 
of serpents, tigers, and other destructive animals, decorated their tem- 
ples. Fear was the only principle that inspired their votaries. Fasts, 
mortifications, and penance, all rigid, and many of them excruciating to 
an extreme degree, were the means employed to appease the wrath of 
their gods, and the Mexicans never approached their altars without sprink- 
ling them with the blood drawn from their own bodies. But of all offer- 
ings, human sacrifices were deemed the most acceptable. As their religious 
belief was blended with the implacable spirit of vengeance, and added 
new force to it, every captive taken in war was brought to the temple, 
devoted as a victim to the deity, and sacrificed with rites no less so- 
lemn than cruel. The heart and head were the portion of the gods ; 
while the body was resigned to the captor, who, with his friends, feasted 
upon it. Under the impression, thus produced, the spirit of the Mexi- 
cans was unfeeling, and the genius of their religion counterbalancing 
the influence of policy and arts, their manners, instead of being soften- 
ed, became more fierce. Although the Mexicans had some confused idea 
of a supreme, independent being, to whom fear and adoration were due, 
they represented him under no external form, because they believed him 

* A figurative term for the channels between the different islands of the group, 
t Ellis's Polynesian Researches. 



334 RELIGIOUS WORSHIP OF 

to be invisible, and they named by the common appellation of God, in 
their language denominated "Teotl;" and they applied to him certain 
epithets expressive of grandeur and power. They called him "Ipalne- 
moani," i. e. he by whom we live, and " Tloque Nahuaque," .i .e he 
who has all in himself. But their principal worship seems to have 
been directed to an evil spirit, the enemy of all mankind, called " Tla- 
catecolototl," or, rational Owl, and they said that he often appears to men 
for the purpose of terrifying them or doing them an injury. They con- 
sidered the human soul as immortal, allowing immortality also to the 
souls of brutes. They believed in a kind of transmigration, and thought 
that the souls of soldiers who died in battle, or in captivity among their 
enemies, and those of women who died in labor, went to the house of the 
sun to lead a life of delight ; but they supposed that after four years of 
this glorious life, they animated birds of beautiful feathers and of sweet 
song, with liberty to rise again to heaven, or to descend upon the earth. 
The souls of inferior persons were supposed to pass into weazels, beetles, 
and such other meaner animals. The souls of those that were drowned, 
or struck by lightning, of those who died by dropsy or other diseases, 
went, along with the souls of children, to a cool and delightful place, the 
residence of " Tlalocan," where they enjoyed the most delicious repasts. 
The abode of those who suffered any other kind of death was the " Mict- 
lan," or hell, which they conceived to be a place of utter darkness. The 
Mexicans are said to have had a clear tradition, somewhat corrupted by 
fable, of the creation of the world, of the universal deluge, of the con- 
fusion of tongues, and of the dispersion of the people ; and these events 
were actually represented in their pictures. 

Among all the deities worshipped by the Mexicans, which were very 
numerous, there were thirteen principal or greater gods, in honor of whom 
they consecrated that number. The greatest god, after the invisible god 
or supreme being, was " Tezcatlipoza, ,r the god of providence, the god of 
the world, the creator of heaven and earth, and the maker of all things. 
He was always young, so that no length of years diminished his power, 
and to him it belonged to confer benefits on the just, and to punish the 
wicked with diseases and other afflictions. Among their greater gods 
were also the sun and moon, the god of the air, " Tlaloc," the god of 
water, to whom they ascribed the fertility of the earth and the protection 
of their temporal goods ; to him they consecrated a temple, and in honor 
of him celebrated festivals every year; the god of fire, who was greatly 
revered in the Mexican empire ; " Centeotl," or goddess of the earth and 
of corn, who had five temples in Mexico and three annual festivals ; the 
god of hell, and his female companion, much honored by the Mexicans ; 
the god of night, to whom they recommended their children, that they 
might sleep ; and " Mexitli," the god of war, most honored by the Mexi- 
cans and regarded as their chief protector. There were other gods of 
commerce, fishing, hunting, &c. They had also two hundred and sixty 
gods, to whom they consecrated as many days. The number of images 
by which the gods were represented and worshipped in the temples, the 
houses, the streets, and the woods, were almost infinite. These images 



DIFFERENT NATIONS. 335 

were generally made of clay, and certain kinds of wood and stone ; but 
sometimes of gold and other metals, and some of gems. The most extra- 
ordinary idol of the Mexicans was that of " Huitzilopochtli," which was 
formed of certain seeds pasted together by human blood. The divinity 
of these false gods was acknowledged by prayers, kneeling, and prostra- 
tions, with vows, fasts, sacrifices, and various rites. In their prayers they 
turned their faces toward the east, and their sanctuaries were constructed 
with their doors to the west. Annexed to the great temple, which we 
have already mentioned, were various other buildings ; and the temples 
in the whole city of Mexico have been reckoned to amount to two thou- 
sand, and that of the towns to three hundred and sixty. Each temple 
had its own lands and possessions, appropriated to its support. The num- 
ber of the priests corresponded with that of the gods and temples ; among 
these there were several orders and degrees, the chief of whom were 
two high priests, who were consulted in all affairs of moment, to whom 
it belonged to anoint the king after his election, and to open the breasts 
and take out the hearts of the human victims, at the most solemn sacri- 
fices. The high priests of Mexico were distinguished by a tuft of cot- 
ton, hanging from their breasts, and at the principal feasts they were 
dressed in splendid habits, on which were represented the insignia of the 
god whose feast they celebrated. All the offices of religion were divided 
among the priests ; four times a day they offered incense to the idols. 
The dress of the Mexican priests consisted of a black cotton mantle, 
which they wore in the form of a veil over their heads. They never shaved 
themselves, so that the hair of many of them reached to their legs, and 
it was twisted with thick cotton cords, and bedaubed with ink. The aus- 
terities and voluntary wounds of the priests, their filthy and poisonous 
ointments, and their other abominable rites, as they are related by Clavi- 
gero, form a system of religion, if we may thus profane the name of re- 
ligion, the most execrable that ever appeared, no less dishonorable to 
God than pernicious to man ; and it unquestionably does not warrant 
our entertaining any very exalted notions of their refinement and civili- 
zation. The human victims sacrificed at the consecration of two tem- 
ples were twelve thousand two hundred and ten ! 

The Mexicans performed various superstitious rites upon the birth of 
children, at their marriages, and at their funerals. The child was bathed, 
and then the diviners were consulted as to its future fortune. He was then 
named ; the name of boys being taken from the sign of the day on which 
they were born, or from some circumstances attending the birth. Men 
had. often the names of animals, and women those of flowers. The sur- 
name was acquired from their future actions. The religious cere- 
mony of bathing was followed by a feast, when drinking was often in- 
dulged to excess. Superstition had a great share in the Mexican mar- 
riages ; but nothing occurred that was inconsistent with decency or 
honor. Marriage between persons in the first degree of consanguinity was 
forbidden, unless it was between cousins. The parents were the per- 
sons who settled all marriages, and none were ever executed without 
their consent. The male was thought fit to form the marriage contract 



336 RELIGIOUS WORSHIP OF 

at the age of twenty to twenty-two, and the female from sixteen to eigh- 
teen years ; and before the union was concluded, the diviners were con- 
sulted, who decided on the happiness or infelicity of the proposed match. 
If their sentence was unpropitious, the young female was abandoned, 
and another sought. If the sentence was favorable, the young woman 
was demanded of her parents by certain women, who were held in re- 
spect and esteem. These women went at midnight to the house of the 
parents with a present, and demanded the damsel in a humble and re- 
spectful style. After a few days these women repeated their visit, stating 
the rank and fortune of the youth, and gaining information what was 
her fortune. The parents then sounded the inclinations of their daugh- 
ter ; and in due time a decisive answer was returned. On the day ap- 
pointed for the nuptials, the parents, after exhorting their daughter to a 
suitable conduct, led her, with a numerous company and music, to the 
house of her father-in-law; if noble, she was carried on a litter. The 
bridegroom, and her parents, received her at the gates of the house, 
with four torches borne by four women. At meeting, the bride and bride- 
groom offered incense to each other ; and the bride was led by him to 
the hall or chamber prepared for the nuptials. They were then seated 
on a mat, and a priest tied a point of the «gown of the bride to the man- 
tle of the bridegroom, and in this ceremony the matrimonial contract 
chiefly consisted. They then offered copal to their gods, and exchanged 
presents with each other. This ceremony was followed with a repast, 
at which the bride and bridegroom gave some food to each other, and to 
their guests ; and after the exhilaration occasioned by drinking, a dance 
took place ; and the married pair remained in the chamber, and continued 
there four days ; which were passed in prayer and fasting, being dressed 
in new habits, and adorned with certain ensigns of the gods of their na- 
tion. The marriage bed was adjusted by the priest, and the consumma- 
tion of the marriage did not take place till the fourth night. On the 
ensuing morning they bathed and put on new dresses, and those who 
had been invited adorned their heads with white, and their hands and 
feet with red feathers. The ceremony was concluded with making pre- 
sents of dresses to the guests ; and on that day the mats, canes, &c. 
were carried to the temple. In the Mexican empire, polygamy was al- 
lowed. 

The funeral rites were more superstitious than any others, and certain 
persons of advanced years were appointed for the conducting of them. 
Having clothed the body of the deceased in a habit appropriate to his 
former profession of business, they gave him a jug of water, and pieces 
of paper with instructions, adapted to his journey into the other world. 
They also killed a domestic quadruped, which was to be his companion. 
This they buried or burned together with the body of his master. The 
ashes were collected and deposited in a pot, together with a valuable 
gem : the earthen pot was deposited in a ditch, and at the interval of 
fourscore days they made oblations of bread and wine over it. At the 
death of kings, lords, or persons of high rank, other ceremonies were 
practised, for the detail of which we must refer to Clavigero ; merely 



DIFFERENT NATIONS. 337 

observing, that the bodies of the deceased were generally burned, and 
that the ashes of kings and lords were usually deposited in the towers 
of the temples. * 

II. JUDAISM. 

The ancient Hebrew or Jewish worship embraced, it is well known, a 
great variety of rites and ceremonies. These were prescribed by God 
himself, who acted as their special leader and guide, in matters both civil 
and religious. A ceremonious kind of worship was eminently suited to 
the genius and circumstances of this peculiar people. During their 
long sojourn in Egypt, the nursery of idolatry and superstition, they 
had been accustomed to a round of pompous rites and ceremonies. 
Hence they were strongly inclined to a religion of form and show. This 
is evident from their compelling Aaron, early after their departure from 
Egypt, to make them a golden calf, as a visible symbol of the divine 
presence, and their honoring this symbol with the ceremonies of a pub- 
lic feast. The genius and habits of the Jews, at this period, did there- 
fore evidently require a symbolical or ceremonious kind of worship. 
And as their symbolical form of religion thus suited the genius and exi- 
gencies of that people ; so it was further necessary and useful, as a wall 
of -partition between the people of God and surrounding idolaters. It 
embraced many peculiar precepts, which stood in direct opposition to the 
usages and manners of other people. It could not be completely ob- 
served, except in the land of Israel, whither they were going, and in its 
operation tended to shut out all foreign customs, and to draw a broad 
line of distinction between the seed of Abraham and every stranger. 
Besides, it was framed to shadow forth better things to come — espe- 
cially the great Provision, which God intended to reveal in due time, in 
the Gospel of his Son. Altogether, it was a grand type of the system 
of grace unfolded by the Gospel, and its several parts were adapted to 
prefigure the interesting realities comprehended in that system. 

A full account of the Jewish ritual, it must be apparent, is quite be- 
yond the limits of the present article. A few of the more important and 
distinguishing rites and ceremonies embraced in it, are all that our pages 
will admit. We begin with a brief notice of 

Circumcision. — This was a rite, which, in respect to the Jewish nation, 
began with Abraham, and to this day is practised by his descendants. 
It was performed on male children on the eighth day after birth. By it, 
the subject was consecrated to the service of the true God. Gen. xvii. 10. 
Comp. Rom. iv. 11. This, no doubt, was the principal end of circumci- 
sion, but there do not appear to have 'been wanting other subsidiary 
objects. Comp. John vii. 23. 

Sacrifices. — Although sacrifices were in use directly after the fall, 
and continued to be offered all along down to the time when the Jewish 

* Rces's New Cyclopaedia. 
43 29 



338 RELIGIOUS WORSHIP OP 

church was separated from the rest of the world ; yet, on the establish- 
ment of the Jewish ceremony, a more regular and extensive system of 
sacrifices and religious offerings was instituted. The number of them 
was increased ; the different kinds of them more carefully distinguished, 
and the whole manner of them prescribed with particular and solemn 
direction. These sacrifices were in general of two kinds, such as were 
bloody, and those which were not bloody. 

I. Bloody Sacrifices. — These were of four general kinds, viz. : 
Burnt Offerings, Sin Offerings, Trespass Offerings, and Peace Offer- 
ings. 

1. Burnt Offerings consisted, except in the case of birds, of male 
animals only. The person who presented this kind of sacrifice was 
required to bring his victim to the front of the sanctuary, beside the 
brazen altar, and solemnly to lay his hand upon its head, and then to 
kill it before the Lord ; the blood of it the priests were enjoined to take 
in a proper vessel, and to sprinkle it round about upon the altar ; next, 
all the parts of it, after the skin was taken off, were laid in order upon 
the wood and fire of the sacred hearth ; the whole was then consumed, 
an offering made by fire, of a sweet savor unto the Lord. 

2. Sin Offerings. — The victims used in these differed according to 
the character and circumstances of the offence. A bullock was appointed 
for the purpose, when atonement was to be made for the high priest or 
for the people in general ; a male goat, when a civil magistrate was the 
offender ; and a female one or a lamb, when the guilty person was a 
common individual of the nation. If the person happened to be so poor 
that he could not furnish a kid or a lamb, he was required to bring to 
the altar two turtle doves, or two young pigeons ; one of which, was 
made a burnt offering, and the other a sin offering. If he was too poor 
even for this, he was still not excused ; but had to present an offering 
for his sin of mere flour, unaccompanied with oil or incense. The victim 
was presented and slain in the same manner as in the case of burnt 
offerings. Its parts, however, were disposed of differently. When it 
was offered for the high priest, or for the whole congregation, the minis- 
tering priest was required to carry some of the blood into the Holy 
Place, there to sprinkle it with his finger seven times solemnly, toward 
the veil of the Holy of Holies, and to stain with it the horns of the 
golden altar of incense ; after which, he returned and poured out all the 
rest of it at the bottom of the other altar without. Then the fat of the 
animal only, was consumed in the sacrificial fire, while all its other parts 
were borne forth without the camp, to an appointed place, and there 
burned together. But when the sin offering was presented by the ruler, 
or by one of the common people, the ceremonies were not equally 
solemn. The blood then was not carried into the Holy Place ; it was 
enough to stain the horns of the brazen altar with it, before pouring it 
out. The flesh too, after the fat was consumed, was not carried with- 
out the camp and burned, but was given to the priests to be eaten in the 



DIFFERENT NATIONS. 339 

court of the sanctuary. The eating of it was a religious duty that 
misfht not be neglected. What it signified, we learn from Lev. x. 16 
—20.* 

3. Trespass Offerings. — Like the sin offerings, which they resembled in 
many particulars, trespass offerings were altogether expiatory, and might 
not be offered at any time a man chose of his own free-will to bring one, 
as was allowed and encouraged in the case of burnt offerings and peace 
offerings, but were to be presented only for particular offences ; and 
when these offences occurred, they could not be withheld, without expos- 
ing the offender to the punishment of wilful transgression. They were 
never offered for the whole congregation, as we have seen the sin offer- 
ings sometimes were, but merely for single individuals. The common 
victim used was a ram. The ceremonies of sacrifice were the same 
with those that were observed in the common cases of sin offerings ; only 
the blood was sprinkled round about upon the altar, and no mention is 
made of its being put on the horns of it. The flesh was to be eaten by 
the priests. 

4. Peace Offerings. — The animals used in this last kind of offerings 
were bullocks, heifers, rams, ewes, or goats. Peace offerings were pre- 
sented either by way of thankfulness for mercies already received, or by 
way of supplication for some mercy denied. For an account of the 
manner in which peace offerings were to be presented, we must refer our 
readers to the third chapter of Leviticus. 

" The regular stated sacrifices which the law required to be 
offered for the whole nation, in the course of each year, were as 
follows : viz. — 1. On every day, two lambs ; amounting altogether 
to at least seven hundred and thirty. — 2. On every Sabbath, two ad- 
ditional lambs ; making altogether one hundred and four. — 3. On 
the first day of every month, two bullocks, one ram, seven lambs, 
and one goat; amounting in the year to at least twenty-four bul- 
locks, twelve rams, eighty-four lambs, and twelve goats. — 4. On each 
of the seven days of the feast of unleavened bread, the same as in the 
case of every new moon just stated, (Numb, xxxviii. 19 — 25,) and 
besides, an additional lamb on the second day, with the sheaf of first- 
fruits ; (Lev. xxiii. 12,) making altogether fourteen bullocks, seven rams, 
fifty lambs, and seven goats. — 5. On the day of Pentecost, the same 
also as for each new moon, (Numb, xxviii. 26 — 31,) and besides, Avith 
the two wave loaves, seven lambs, one bullock, two rams, and a goat, 
together with two other lambs for a sacrifice of peace offering ; (Lev. 
xxiii. 18, 19;) making altogether three bullocks, three rams, sixteen 
lambs, and two goats. — 6. On the feast of trumpets, one bullock, one 
ram, seven lambs, and a goat. — 7. On the great day of atonement, the 
same, (Numb. xxix. 7 — 11,) and besides a ram and a goat when the 
high priest performed his awful duty of entering the Most Holy Place, 
(Lev. xvi. 5,) making together, one bullock, two rams, seven lambs, and 
two goats. — 8. On each of the eight days of the feast of the taberna- 

* Biblical Ant., vol. ii. 



340 RELIGIOUS WORSHIP OP 

eles, a number of different victims, equal altogether to seventy-one bul- 
locks, fifteen rams, one hundred and five lambs, and eight goats. (Numb. 
xxix. 12 — 38.) Let us now put the whole together, thus : 

B. R. L. G. 

1. Daily Sacrifices for 365 days, — — 730 — 

2. Sacrifices for 52 Sabbaths, - — — 104 — 

3. Sacrifices for 12 New Moons, 24 12 84 12 

4. Sacrifices for the Passover, 14 7 50 7 

5. Sacrifices for Pentecost, 3 3 16 2 

6. Sacrifices for the Feast of Trumpets, .1 1 7 1 

7. Sacrifices for the Day of Atonement, 1 2 7 2 

8. Sacrifices for the Feast of Tabernacles, 71 15 105 8 

114 40 1103 32 

" Thus, many were the victims whose blood was shed each year, in 
the stated services of the sanctuary, for the whole congregation. The 
goats, in all these cases, were sin offerings; and the other animals, ex- 
cept in the one instance noticed in the statement, burnt offerings. The 
blood of all these victims, however, formed only a small part of the 
whole quantity that was poured forth in the sacred court, year after 
year, from the sacrifices that were there presented before the Lord. The 
largest stream by far flowed from the various victims that were led to 
the altar as private offerings."^ 

II. Bloodless Sacrifices. — These consisted in meal, cakes, wine, &c. 
Of this class were the meat offerings and the drink offerings, which in 
general were joined to other sacrifices of the bloody sort. Some bloodless 
sacrifices were offered by themselves, without animal victims. Various 
ceremonies accompanied the presentation of these, as also other sacred 
offerings, such as first-fruits, the first-born tithes, vow-gifts, &c. 

Daily Sacrifice. — The ritual required a public service to be per- 
formed each morning and evening; on which occasions appropriate 
offerings were to be presented in behalf of the whole nation. Of the 
particular manner of this public service before the captivity, we have no 
account. In later times various vain ceremonies appear to have been 
added to it, through the ostentation of the proud and hypocritical. In 
the time of our Savior, the daily service was as follows : — 

" The priests who were on duty at the temple, had their chief place of 
residence, when not immediately engaged in their public work, in the 
north-west corner of the Court of Israel. Here was a very large build- 
ing, having a great room in the middle of it, with four others of less 
size, that opened into this, and were placed around it, one at each corner. 
This central hall was styled the house of burning, because a fire 
was kept constantly in it, in cold weather, by which the priests might 
warm themselves during the day, when chilled in their work, and be 
kept comfortable through the night. Here the principal one of their 
three particular guards or watches, was continually stationed. Such as 

* Biblical Ant., vol. ii. 



DIFFERENT NATIONS. 341 

were not required to continue awake in this service, sought sleep for 
themselves on benches round about the room, or, if they were of the 
younger class, on the naked floor itself. Having thus passed the night, 
they were required to have themselves in readiness here, very early in 
the morning, for going forth, according to order, to engage in the busi- 
ness of the day. This readiness consisted in being bathed, and dressed 
in their sacred garments. No one, it was held, might go into the court 
where he was to serve, until he had washed his whole body in water; 
and, accordingly, they had several rooms fitted up as bathing places for 
this purpose. After this first washing, it was not commonly necessary 
to wash again during the day, more than the hands and the feet : that, 
however, was to be done every time any one came into the court of the 
priests, after having gone out, no matter how frequently this might be. 

" Thus ready, they waited till one styled the president came, accord- 
ing to his office, to lead them forth, and assign them their duties. When 
he was come, they all passed together out into the court, with candles in 
their hands, and there dividing themselves into two companies, began 
solemnly to move round the temple, half taking to the right, and the 
other half to the left. Having met on the opposite side, the inquiry was 
made, Is all safe and well? and the answer returned, Yes, all is well; 
and then immediately the pastry-man, who had his chamber in that quar- 
ter, was called upon to get ready the cakes for the high priest's daily 
meat offering. After this, they all withdrew to a particular room, in a 
building of considerable size, that stood at the south-east corner of the 
court, for the purpose of having it determined by lot, who should per- 
form the first duties of the day. This was done by the president. 

" The first lot designated the one who should cleanse the altar of 
burnt offering ; and as soon as it was made known, he went out and set 
about his work. His particular part, however, was merely to make a 
beginning in this service, which was regarded as an honorable privilege, 
and not by himself to carry it through ; as soon as he had so done, other 
priests came to his assistance, and separating any pieces that might be 
left of the last day's evening sacrifice, to the one side, scraped together 
the ashes, and had them in a short time carried away, so as to leave the 
altar fit for new employment. These ashes were borne to a place without 
the city, where the wind could not easily scatter them, and no person 
might ever put them to any use whatever. The cleansing of the altar 
in this way was begun, on common days, at the dawn of day; but du- 
ring the three great festivals, much sooner, and on the day of atonement, 
as early as midnight itself. The work was concluded by putting the 
fire in order, and placing in it any pieces that were left of the last 
offered victim, so as to have them completely consumed. 

" This first service over, the priests withdrew again to the room where 
the lot was given, and had a second class of duties distributed among 
thirteen of their number. One of these duties was to kill the morning 
victim; another, to sprinkle its blood; a third, to dress the altar of 
incense, &c. Half of them were merely to carry certain particular por- 
tions of the sacrifice, after the lamb was slain and cut up, to the rise of 
the altar, where it was usual to lay them down to be salted. There 

29* 



342 RELIGIOUS WORSHIP OF 

were two more lots, a little after this ; one for the service of presenting 
the incense in the Holy Place, and the other for that of taking up the 
pieces of the sacrifice where they were first laid down, and hearing them 
to the top of the altar to be burned. 

" The lamb was slain as soon as it was fairly day. It was considered 
a matter of importance, however, that it should never be killed earlier 
than this, and care was taken to have it well ascertained beforehand, that 
daylight was truly come. Go, (the president was accustomed to say,) 
and see whether it be time to kill the sacrifice. Some one immediately 
went up to the top of one of the buildings about the court, and when he 
saw it to be decidedly day, gave the word aloud, It is fair day. — But is 
the heaven all bright up to Hebron? (the President would ask.) Yes. 
Go then, (he would say,) and bring the lamb out of the lamb-room. The 
lamb-room was one of those that were in the great building that has 
been mentioned, at the north-west corner of the court, in the middle 
hall of which, most of the priests were accustomed to pass the night. 
There were always as many as six lambs kept in it, ready for sacrifice. 
When the victim was brought to the altar, although it had been well 
examined before, it was again diligently searched all over with the light 
of candles, to be sure that it was perfectly free from imperfection and 
blemish. Those whose business it was, then proceeded to kill it, and 
dispose of it according to the common manner of sacrifice. In the 
meantime, the gates of the court had been thrown open, the trumpets 
sounded to call the Levites and others to their attendance, and the front 
door of the temple itself solemnly unfolded. It was just as this last thing 
was done, that the person who had to kill the victim, having every thing 
ready, applied the instrument of death to its throat. While the work of 
sprinkling the blood, cutting up the flesh, and carrying it to the altar, 
then went rapidly forward without, the two men on whom it had fallen 
to dress the golden altar and the candlestick, were found at their busi- 
ness in the Holy Place. All that he did who cleansed this altar, was 
merely to brush off the ashes and coals that were on it, into a golden 
dish kept for the purpose, which he then left standing by its side. The 
priest who dressed the lamps, examined them, lighted such as were 
gone out, supplied them with oil, &c. 

" All these duties being accomplished, the whole company of priests 
betook themselves again to the room of lots, and there united in offering 
up a short prayer to God, rehearsing the ten commandments, and saying 
over the Shema, as it was styled — a religious form consisting of certain 
passages of the law, which was regarded as particularly sacred, and 
necessary to be repeated on a variety of occasions. The Shema was so 
called, because that was the word with which it always began, meaning 
in English, Hear ; for the passage that was first said over, was Deut. 
vi. 4 — 9, which begins, ' Hear, Israel,' &c. And the other passages 
that belonged to it, were Deut. xi. 13 — 21, and Numb. xv. 37 — 41. Not 
only were the priests in the temple required to say over this Shema, but 
every Jew, it was held, was bound to do the same thing, wherever he 
might be, every morning and every evening. This service over in the 
case before us, the lot was once more employed to determine the persons 



DIFFERENT NATIONS. 343 

that should perform the next duties, when they immediately returned to 
the court of the sanctuary, to carry forward the morning work. 

" Then, while the pieces of the slaughtered lamb lay duly salted upon 
the rise of the altar, and ready to be carried to its top, the offering of 
incense was solemnly presented in the Holy Place. Two persons were 
always employed to perform the duty : one took in his hand a silver 
dish, in which was a censer full of frankincense, and the other carried, 
in a proper vessel, some burning coals from the summit of the brazen 
altar, and thus together they passed into the temple. Before they en- 
tered, however, they caused the great sounding instrument, that was 
provided for the purpose, to ring its loud note of warning, which directly 
brought the priests that might be out of the court, and any of the Levite 
musicians that happened to be away, to their proper places, and, at the 
same time, gave all the people notice, that they should be ready to put 
up their prayers with the incense that was to be offered. The two 
priests, also, who had been in a short time before, to dress the candle- 
stick and the altar, now went in a second time, just before the other two 
that have been mentioned : but they came out directly again, bringing 
with them their vessels of service, which they had the first time left 
standing in the Holy Place ; and quickly after them, the one who took 
in the censer of coals, having placed them upon the altar, came out in 
like manner, leaving his companion, who had to offer the incense, alone 
in the sacred apartment. There he waited, till the president without 
called to him, with a loud voice, Offer : at which signal he caused the 
incense to kindle upon the golden hearth ; when, all at once, the sanctu- 
ary was filled with its cloud, and its fragrant odor diffused itself all 
over the consecrated hill, while the multitude without united in solemn, 
silent prayer ; and oftentimes, no doubt, there went up from hearts, like 
those of Simeon and Anna, the breathings of true and fervent devo- 
tion, more acceptable to the Almighty, far, than all the sweetest tribute 
of the altar. 

" So soon as this offering of incense and prayer was concluded, the 
person whose lot it was to lay the pieces of the lamb upon the altar top, 
with as much dispatch as possible, committed them to the sacred fire. 
Then, while the dark smoke ascended toward heaven, some of the 
priests, especially those who had just been in the Holy Place, took their 
station upon the night of steps that led up to the entrance of the porch ; 
and, lifting their hands on high, solemnly blessed the people ; one of 
them, (who, as it would seem from Luke i. 21, 22, was always the same 
that offered the incense,) taking the lead, and pronouncing the words 
first, and the others falling in and saying them over all along just after 
him, so as to make together one united benediction. The form of words 
which they used, was the one so beautiful and expressive, that is found 
in Numb. vi. 24 — 26 ; and in answer to it, as soon as it was uttered, 
the people returned aloud, Blessed be the Lord God, the God of Israel, 
from everlasting to everlasting ! After this blessing, the meat offering of 
the whole congregation was presented, then that of the high priest, and 
last of all, the regular drink offering ; when, immediately, the Levites 
lifted on high their song of sounding praise, after the manner that has 



344 RELIGIOUS WORSHIP OF 

been already described, and so concluded the morning worship. It was 
not till about the third hour, or the middle of the forenoon, that the 
whole service was thus finished, and hence the Jews were not accus- 
tomed to eat or drink before that time of day, holding it improper to do 
so, until after this stated season of sacrifices and prayer was over. (Acts 
ii. 15.) 

" The Evening Service began about the ninth hour, or the middle of 
the afternoon. (Acts iii. 1.) It differed only in some few points, of no 
importance, from that of the morning, and needs not, therefore, any 
separate consideration. Generally, the particular duties were performed, 
severally, by the same persons that did them in the morning, so that no 
new casting of lots was required." 

Sabbath. — " The law required a rigid observance of the sacred day. 
All the common employments of life, lawful on other days, were for- 
bidden to be attended to on this. It was unlawful even to make a fire ; 
and a man, on one occasion, was put to death for gathering sticks, dur- 
ing its time of rest. The Jews, however, carried their regard to its 
outward observance in this way, in later times, to a superstitious length. 
While they honored it with little or no genuine regard in their spirits, 
they affected a most scrupulous care of offending against the letter of 
the commandment, in their actions : and yet, even in this care, they 
showed great inconsistency, sometimes straining out a gnat, and at other 
times swalloiving a camel. The Pharisees, especially in the days of our 
Savior, laid claim to great conscientiousness on this point, and often 
found fault with him for disregarding, according to their notion, the 
sacredness of God's day ; though, all the while, it was not difficult to be 
perceived, that their hatred to Jesus, far more than their zeal for the 
Sabbath, called forth their censures and complaints. Our Lord exposed 
their malevolence and inconsistency, and taught the true nature of the 
sacred day. Matt. xii. 1 — 15. Luke xiii. 10 — 17. John v. 16. vii. 22, 
23. ix. 14, 16.) 

" In the sanctuary, there was no rest on the Sabbath from the labor of 
other days; but, on the contrary, an increase of work. Besides the 
daily offerings, two other victims were required still to smoke on that 
day, upon the altar ; (Numb, xxviii, 9, 10,) and regularly, as we have 
seen, the old shew-bread was to be removed, and a new supply put in its 
place. Thus, the priests in the temple profaned the Sabbath, or spent it 
in work, and yet were blameless. (Matt. xii. 5.) It was meet that the 
public service of God should not be diminished, but increased upon his 
own day. 

" It was usual to make some preparation for the Sabbath toward the 
close of the sixth day. (Mark xv. 42.) According to the Jews, it was 
customary to cease from labor on that day, at the time of the evening 
sacrifice ; and from that hour till the sun went down, all busied them- 
selves to get completely ready for the holy season that was at hand. 
Victuals were prepared, (for there might be no cooking on the Sabbath,) 
and all things attended to that were needful for orderly and decent 
appearance, such as washing the face, hands, and feet, trimming the 



DIFFERENT NATIONS. 345 

beard, &c. that the day of rest might be entered upon without confusion, 
and in a manner of reverence and respect. A little before sunset, the 
Sabbath candle was lighted in each house, in token of gladness at the 
approach of God's day. At dark, they spread upon the table, from the 
provisions previously made ready, a supper, rather better than common ; 
when the master of the family, taking a cup of wine in his hand, 
repeated the words in Gen. ii. 1 — 3, blessed God over the wine, said 
over a form of words to hallow the Sabbath, and raising the cup to his 
lips, drank off its contents ; after which, the rest of the family did the 
same ; and then, having washed their hands, they all joined in the 
domestic meal. Thus began the. observance of the seventh day. On 
the next morning, they resorted to their synagogues : or if they lived at 
Jerusalem, and felt an inclination to attend the temple, they might go 
and worship there. After breakfast, they either went to some school of 
divinity, to hear the traditions of the elders explained, or employed the 
time in religious duties at home, till the hour of taking dinner. About 
the middle of the afternoon, they again betook themselves to the syna- 
gogue or the temple, for worship. The day was afterwards closed with 
something of the same sort of ceremony with which it had been intro- 
duced. In this way, if we may believe Jewish tradition, the Sabbath 
was kept under the second temple." * 

The Three Great Festivals.— The Passover, the Pentecost, and 
the Feast of Tabernacles were festivals, instituted for the purpose of 
commemorating the wonderful kindness of God. The Pentecost con- 
tinued only for one day ; the Passover, seven ; and the Feast of Taber- 
nacles, eight ; but the first and last only, in both cases, were properly 
considered festival days, in which no employment, further than was 
necessary to prepare food, was permitted. At the return of these 
festivals all the adult Jews made their appearance, either at the taber- 
nacle or temple, with presents, which were taken from the second tithes, 
the firstlings of the second product of the flocks, and the second first- 
fruits. They offered sacrifices, feasted, and with songs, music and 
dances, rejoiced in God, as a being, wonderful for his mercies. 

1. Passover. — The festival of the passover was instituted, for the 
purpose of preserving among the Hebrews the memory of their libera- 
tion from Egyptian servitude, and of the safety of their first-born on 
that night, when the first-born of Egypt perished. During the whole 
period, viz. seven days, the people ate unleavened bread, from which 
circumstance the feast is sometimes called the feast of unleavened bread. 
It commenced on the fifteenth of the month Abil or Nisan, the first of the 
sacred year, corresponding to our month April. The principal solemnity 
of this festival was the sacred supper, with which it was introduced. 
This each family, unless it was small, in which case it might unite with 
another, was required to prepare according to specific directions. It was 
to consist of a whole lamb or kid, a male of the first year, without ble- 
mish, roasted whole, and served up with unleavened bread, and a salad 

* Biblical Ant., vol. ii. 

44 



346 RELIGIOUS WORSHIP OP 

of wild and bitter herbs. It was selected from the flock on the tenth day 
of the month, and slain on the evening of the fourteenth, a short time before 
the fifteenth began to be reckoned. In the first celebration of this festi- 
val in Egypt, the people were ordered to eat the prepared victim in great 
haste, with loins girt about, with shoes upon the feet, and with every 
preparation for an immediate journey. But this was not the case at 
any subsequent period. If any of the flesh of these sacrifices was not 
consumed on the night of the feast, it was to be burned the next morn- 
ing. Various ceremonies were in later times observed in the celebration 
of the passover, of which no mention is made in the annual law. 

2. Pentecost.— The pentecost, otherwise called the feast of iveeks, was 
celebrated at the close of harvest, and was a festival of thanks for its 
blessings. It was observed at the end of seven weeks from the second 
day of the passover, on which the sheaf of first-fruits was offered, as an 
introduction to the harvest, and lasted only one day. The principal cere- 
mony of the occasion consisted in a first-fruit offering of two loaves of the 
new flour presented in the name of the whole congregation. This offering 
was accompanied with several bloody sacrifices ; and there was, besides, a 
great public offering of such sacrifices prescribed for the day, which had 
no connection with this, all over and above the regular daily service. At 
the same time, many private free-will offerings were presented. In the 
days of the apostles, as we are informed by Josephus, many Jews from 
foreign countries came to Jerusalem on this joyful occasion. It was at 
the celebration of this solemnity, in the times of the apostles, that the 
extraordinary descent of the Holy Ghost occurred, an account of which 
is recorded in the second chapter of Acts. 

3. Feast of Tabernacles. — The third great annual festival of the 
Jews was called the feast of tabernacles. It Was instituted in memory of 
the journey of the Israelites through the Arabian wilderness. The Jews 
therefore during its continuance, dwelt in booths, as they did in their 
journey from Egypt. It was celebrated from the fifteenth to the twenty- 
third of the seventh month Tishri, with which the civil year had its com- 
mencement. During the festival of this feast, the people carried about 
the boughs of goodly trees, branches of palm trees, and the boughs of thick 
trees, and willows of the brook. On the succeeding days, this ceremony 
was omitted, excepting when they visited the temple, which each was 
required to do. Then, with their bunches in their right hand, and a 
citron in the left, they passed around the altar crying hosannah, (or save 
noiu,) and repeating also the whole 25th verse of Psalm cxviii., while all 
the time the sacred trumpets were sounding without restraint. On the 
seventh, this ceremony was repeated seven times, in commemoration of 
the conquest of Jericho. 

" There was a still more remarkable rite, which consisted in the 
drawing of water, and solemnly pouring it out upon the altar. Every 
morning, during the feast, when the parts of the morning sacrifice were 
laid upon the altar, one of the priests went to the fountain of Siloam, 
and filled a golden vessel, which he carried in his hand, with its water. 
This he then brought into the court, and, having first mingled it with 
some wine, poured it out, as a drink offering, on the top of the altar. 



DIFFERENT NATIONS. 347 

And still, as this ceremony was performed each day, the Levites began 
their music, and sung over the Hallel ; while at times, especially when 
the USth Psalm was sung, the people all shook the branches which they 
held in their hands, to express the warm assent of their feelings to the 
sentiments breathed in the sacred hymn. The meaning of the ceremony 
is not clear : some of those who mention it, say it was significant of 
the blessing of rain, which was thus invoked from God ; others tell us, 
it was a sign merely of the joy that belonged to the occasion ; others, 
that it was a symbol of the outpouring of the Holy Spirit, according to 
what is said in Isa. xii. 3. With joy shall ye draw water ovt of the 
wells of salvation, which, it is pretended, was spoken in allusion to the 
usage in question, and so evinces, at once, its antiquity and its sense. 

"4. Every night, we are told, there was a most extraordinary exhibition 
of joy, styled the rejoicing of the drawing of water. When the water 
was offered, in the morning, the solemnity of the worship then on hand 
would not admit the extravagance of this ceremony ; so it was put off 
till all the service of the day was over, when it began, without modera- 
tion, and occupied quite a considerable portion of the night. The scene 
of it, was the court of the women, which, for the occasion, was furnished 
with great lights, mounted upon four huge candlesticks that overtopped 
all the surrounding walls in height. Here, while the women occupied 
the balconies round about, above, as spectators, the Levites, taking their 
station on the steps that led up into the court of Israel, at the west end, 
began to unite their instruments and voices, in loud music, and a gene- 
ral dance was started all over the square. It was, withal, a wild and 
tumultuous dance, without order, dignity, or grace ; every one brandish- 
ing in his hand a flaming torch, leaping and capering with all his might, 
and measuring the worthiness of his service by its extravagance and 
excess. What made the exhibition still more extraordinary in its 
appearance, was the high and grave character of the persons that were 
accustomed to engage in it ; for it was not the common people that 
joined in this dance, but only those that were of some rank and impor- 
tance, such as the members of the Sanhedrim, rulers of the synagogues, 
doctors of the law, &c. It was not until the night was far spent, that 
the strange confusion came to an end ; and then only to be renewed with 
like extravagance, on the next evening, (unless when it was particularly 
holy, as the eve that began the Sabbath,) as long as the feast lasted. 
He that never saw the rejoicing of the drawing of water, runs a Jewish 
saying, never saw rejoicing in all his life." 

Great Day of Atonement. — This, otherwise called the day of propitia- 
tion, was in some respects the most important and solemn of all days set 
apart for religious purposes by the ceremonial law. It was a day of 
fasting — of deep humiliation or affliction of soul, on account of sin — and 
the only day, during the whole year, on which food was interdicted, from 
evening to evening. It occurred on the fifteenth day before the feast 
of tabernacles, viz. the tenth day of the seventh month, or Tishri, 
(October.) 

The high priest himself conducted the sacred service of this day. 
When he had washed himself with water, put on his white linen hose 



348 RELIGIOUS WORSHIP OF 

and coat, and adjusted his girdle, he conducted to the altar, with the 
sacerdotal mitre on his head, a bullock, destined to be slain, for the sins 
of himself and family ; also two goats for the sins of the people, the 
one of which was selected by lot to be sacrificed to God ; the other was 
permitted to make an unmolested escape. 

Presently, he slew the bullock for his own sins, and the goat, which 
had been selected by lot, for the sins of the people. He then filled a 
censer of burning coals from the altar, and putting two handfuls of 
incense into a vase, he bore them into the Holy of Holies. Having here 
poured the incense upon the coals, he returned, took the blood of the 
bullock and the goat, and went again into the Most Holy Place. 

With his finger, he first sprinkled the blood of the bullock, and 
afterwards of the goat, upon the lid of the ark of the covenant, and 
seven times also he sprinkled it upon the floor, before the ark. 

He then returned from the Most Holy into the Holy Place, or sanctuary, 
and besmeared the horns of the golden altar, which was there placed, 
with the blood of the bullock and the goat, and scattered the blood seven 
times over the surface of the altar. 

This was done, as we are informed, as an expiation for the unclean- 
ness and the sins of the children of Israel. Lev. xvi. 11 — 19. 

The high priest then, going out into the court of the tabernacle, 
placed both hands with great solemnity on the head of the scape goat ; 
a symbolic representation that the one part was loaded with the sins of 
the people. It was then delivered to a man, who led it away unto the 
wilderness, and let it go free, to signify the liberation of the Israelites 
from the punishment due to their sins. But the goat, which was slain 
for the sins of the people, and the bullock, slain for those of the high 
priests, were designed to signify, that they were guilty, and that they 
merited punishment ; and were to be burnt whole beyond the limits of 
the camp, or the city. Lev. xvi. 20—22, 26 — 28. 

At this time the high priest, putting off his white vestments, and 
assuming the splendid robes of his office, sacrifices a holocaust for him- 
self and the people, and then offered another sin offering. Lev. xvi. 23 
—25. Num. xxix. 7—11. 

Synagogue Worship. — When the congregation was collected together 
for worship on the morning of the Sabbath, the angel of the synagogue 
began the services of the occasion with an ascription of glory to God, 
and a regular address of prayer toward his holy throne. Then the por- 
tion of the law which belonged to that day was read, and the reading of 
it closed with another doxology chaunted to the praise of the Most High; 
after which followed the reading of the appointed portion from the Pro- 
phets. Next came the address to the people, and afterwards another 
prayer, which concluded the exercises of the meeting. Such appears to 
have been the general order observed in the ancient service of the syna- 
gogue, as well as it can be gathered from the occasional hints of the 
New Testament compared with the manifold traditions of the Jews ; 
which, it is to be presumed, comprehend much correct information rela- 
tive to the whole original manner of the institution, though it be so con- 



DIFFERENT NATIONS. 349 

founded with rubbish derived from more modern usage, as to be in no 
small degree difficult to be ascertained. 

At the close of the prayers the whole congregation were accustomed 
to say, Amen, in token of their concurrence with him that uttered them, 
in the feelings of thankfulness or supplication which they expressed. So 
did they respond also, when the priest pronounced the solemn bene- 
diction, according to the form in Numb. vi. 34 — 36. It was usual, we 
are told, when this was to be pronounced, for all the priests that were in 
the house, if there happened to be more than one, to take their station 
on the pulpit, and repeat it after the manner that was practised in the 
daily service of the sanctuary. If there was no priest present, the angel 
of the synagogue used to repeat it, still introducing it in some such way 
as this : Our God and the God of our fathers bless us now with that 
threefold benediction appointed in the law to be pronounced by the sons 
of Aaron, according as it is said, " The Lord bless thee," &c. The peo- 
ple, however, were instructed to withhold in such a case their customary 
response of Amen. So goes the tradition; and it adds that this pro- 
nouncing of the benediction was toward the end of the principal prayer, 
though not altogether at the close of it. 

Marriage Ceremonies. — In the earliest times, it was customary among 
the Jews for a father to choose wives for his sons, and a husband for his 
daughters. To this, however, there were exceptions. Instead of receiv- 
ing property with his wife, it was expected that a man, on being mar- 
ried, would pay to the father a price according to his ability. 

There was generally an interval of ten or twelve months, and some- 
times a longer period, between the time of making the marriage contract, 
or the day of espousals, and the marriage itself. 

When 'the time of marriage arrived, the bride prepared herself for the 
occasion with the utmost care. She was adorned by her attendants with 
all the elegance which the taste of the times rendered fashionable ; and, 
to complete her joyful appearance, the bridal crown was placed upon her 
head. The bridegroom presented himself at her father's house, attended 
with a number of young men of his own age. The wedding festival 
frequently lasted seven days, as we may see in the case of Samson, and 
in that of Jacob at a much earlier period. During this time, the bride- 
groom and his companions entertained themselves, in various ways, in 
one part of the house ; while the bride was engaged with a like com- 
pany of her young female friends, in another. It was not considered 
proper on such occasions, or on any other, for young persons of both 
sexes to mingle together in the festive circle, or even so much as to eat 
at the same table. In the account of Samson's wedding, we find that 
one method of giving life to the intercourse of young men, was to pro- 
pose riddles, and exercise their ingenuity in explaining them. The com- 
panions of the bridegroom were sometimes called the children, or sons, 
of the bridechamber. On the last day, the bride was conducted to the 
house of the bridegroom's father. The procession generally set off in 
the evening, with much ceremony and pomp. The bridegroom was richly 
clothed with a marriage robe and crown, and the bride was covered with 

30 



350 RELIGIOUS WORSHIP OF 

a veil from head to foot. The companions of each attended them with 
songs and music of instruments ; not in promiscuous assemblage, but 
each company by itself; while the virgins, according to the custom of the 
times, were all provided with veils, not indeed so large and thick as 
that which hung over the bride, but abundantly sufficient to conceal their 
faces from all around. The way, as they went along, was^ lighted with 
numerous torches. In the mean time, another company was waiting at 
the bridegroom's house, ready, at the first notice of their approach, to go 
forth and meet them. These seem generally to have been young female 
relations or friends of the bridegroom's family, called in at this time, by a 
particular invitation, to grace the occasion with their presence. Adorned, 
with the robes of gladness and joy, they went forth with lamps or torches 
in their hands, and welcomed the procession with the customary saluta- 
tions. They then joined themselves to the marriage train, and the whole 
company moved forward to the house. There an entertainment was pro- 
vided for their reception, and the remainder of the evening was spent in 
a cheerful participation of the marriage supper, with such social merri- 
ment as suited the joyous occasion. None were admitted to this enter- 
tainment, beside the particular number who were selected to attend the 
wedding ; and as the regular and proper time for their entrance into 
the house was when the bridegroom went in with his bride, the doors 
were then closed, and no other guest was expected to come in. Such 
appear to have been the general ceremonies which attended the celebra- 
tion of a marriage. No doubt, however, among different ranks, and 
in different ages of the nation, the particular forms and fashions were 
often considerably different. 

In modern times, the Jews have a regular, formal marriage rite, by 
which the union is solemnly ratified. The parties stand under a canopy, 
each covered with a black veil ; some grave person takes a cup of wine, 
pronounces a short blessing, and hands it to be tasted by both ; the bride- 
groom puts a ring on the finger of the bride, saying, By this ring thou 
art my spouse, according to the custom of Moses and the children of Israel ! 
the marriage contract is then read, and given to the bride's relations ; 
another cup of wine is brought and blessed six times, when the married 
couple taste it, and pour the rest out in token of cheerfulness ; and, to 
conclude all, the husband dashes the cup itself against the wall, and 
breaks it all to pieces, in memory of the sad destruction of their once 
glorious temple. 

Funeral Ceremonies. — When a person died, some one of his nearest 
friends immediately closed his eyes. The relations rent their garments, 
from the neck downward in front to the girdle, and a cry of lamentation and 
sorrow filled the room. This continued, bursting forth at intervals, until 
the corpse was carried away from the house. In many cases, the cere- 
monies of grief lasted eight days ; for kings or other persons of distin- 
guished rank, the time was extended commonly to a whole month, or 
thirty days. (Numb. xx. 29. Deut. xxxiv. 8.) It was usual, at the 
death of individuals of any importance, to employ some women to act 
as mourners on the occasion. These were not friends of the deceased, 



DIFFERENT NATIONS. 351 

but persons whose professed business it was to conduct the ceremonies 
of wailing and lamentation, whenever they were wanted, and who re- 
ceived always some compensation for their services. They chanted, in 
doleful strains, the virtues of the dead, thus raising, to a higher pitch, 
the sorrowful feelings of the relations, and causing them to find relief in 
floods of gushing tears. Such were the mourning women of whom the 
prophet speaks, in his pathetic lamentation over the miseries that were 
coming on his country. (Jer. ix. 17 — 20. Amos v. 16.) These wait- 
ings were often accompanied with some melancholy music of instruments. 
(Matt. ix. 23.) The company of mourners did not confine their songs 
of lamentation to the house ; when the funeral procession moved to the 
grave, they accompanied it, all the way, filling the air with sadness, and 
compelling others to weep with their mournful sounds. 

Besides rending the garment, sorrow was expressed, at times, by beat- 
ing the breast ; tearing the hair ; uncovering the head ; walking bare- 
foot ; covering the lip, or more properly the chin ; scattering ashes or 
dust into the air ; putting on sackcloth, and spreading ashes over the 
head, or sitting down in the midst of them. Sometimes they tore their 
faces with their nails, and wounded their flesh with painful cuttings ; 
though this was a heathenish practice, expressly forbidden in the Jewish 
law. (Lev. xix. 2S. Deut. xiv. 1, 2.) It was common, also, to take off 
the ornaments of dress, and neglect all attention to personal appearance ; 
they refused to anoint their heads, to wash themselves, to dress their 
hair, to trim their beards, or to indulge themselves with any of the com- 
forts of life. (2 Sam. i. 2, 11. xiii. 19. xiv. 2. xv. 30/ xix. 4, 24.) 
These forms were not, of course, all, or even most of them, employed on 
common occasions of grief, or confined by any means to funeral seasons ; 
they were the general signs of affliction, on any account, and were dis- 
played to a greater or less extent, according to the measure of sorrow, 
real or pretended, which it was designed to express. After death the 
body was washed, and not unfrequently embalmed. 

The Jews used no box or coffin for the dead. The corpse, wrapped 
in folds of linen and bound about the face with a napkin, was placed upon 
a bier, and so carried by bearers to the tomb. The bier was a kind of 
narrow bed, consisting in common cases, we may suppose, of only a plain 
and simple frame, but sometimes prepared with considerable ornament 
and cost. The bier or bed in which king Asa was laid after his death, 
was "filled with sweet odors, and divers kinds of spices, prepared by 
the apothecaries' art." (2 Chron. xvi. 14.) On one of these funeral 
frames lay the widow's son, when our Savior met the mournful proces- 
sion, without the city gate. At his almighty word, the dead man imme- 
diately sat up. (Luke vii. 15.) It was common, at least in the later times 
of the nation, to bury soon after death. It was always inconvenient to 
keep a corpse long, because, by the law, every person who touched it, or 
who merely came into the apartment where it lay, was rendered unclean 
from the time, a whole week; and so was cut off not only from sacred 
privileges, but also from all intercourse with friends and neighbors.^ 

* Bib. Ant. vol. i. 



352 RELIGIOUS WORSHIP OF 

III. MAHOMETANS. 

To the several articles of faith, to which all his followers were com- 
manded to adhere, Mahomet added four fundamental points of reli- 
gious practice, viz : prayer five times a day, fasting, alms-giving, and 
the pilgrimage to Mecca. Under the first of these are comprehended 
those frequent washings or purifications, which he prescribed as ne- 
cessary preparations for the duty of prayer. So necessary did he think 
them, that he is said to have declared, that " the practice of religion 
is founded on cleanliness, which is one half of faith, and the key of 
prayer." The second of these he conceived to be a duty of so great 
moment, that he used to say, it was the gate of religion, and that 
" the odor of the mouth of him that fasteth is more grateful to God 
than that of musk." The third is looked upon as so pleasing in the sight 
of God, that the caliph Omar Ebn Abdalazir used to say, " Prayer car- 
ries us half way to God; fasting brings us to the door of his palace; 
and alms procures us admission." The last of these practical religious 
duties is deemed so necessary, that according to a tradition of Mahomet, he 
who dies without performing it, "may as well die a Jew or a Christian." 

As to the negative precepts and institutions of this religion, the Ma- 
hometans are forbidden the use of wine, and are prohibited from gaming, 
usury, and the eating of blood and swine's flesh, and whatever dies of 
itself, or is strangled, or killed by a blow, or by another beast. They are 
said, however, to comply with the prohibition of gaming (from which 
chess seems to be excepted) much better than they do with that of wine, un- 
der which all strong and inebriating liquors are included ; for both the Per- 
sians and the Turks are in the habit of drinking freely. It were, how- 
ever, both unreasonable and unjust to charge the practices of any body 
of people on their principles, where those principles manifestly teach 
that only which ought to be observed. It is to be feared few Christian 
sects could stand the test of so severe an ordeal as the trial of their faith 
as a body, by their works as individuals. 

We have already stated, that amongst the moral principles of this reli- 
gion, prayer forms a prominent part ; five times a day — in the morning be- 
before sunrise; directly after midday; immediately before sunset; in the 
evening after sunset ; and again some time between that period and mid- 
night. The criers from the minarets, or summits of the mosques, an- 
nounce to the faithful the appointed hours for devout prayer : at those 
times the Mussulman, in whatever business he may then happen to be 
engaged, at home or abroad, must, in a brief, but earnest and supplicatory 
address, pour forth his soul to heaven. 

Various ceremonies are prescribed for the due performance of the rite ; 
but the doctors of the mosque with truth maintain, that it is to the de- 
votional state of the heart, and not merely to the attitude of the body, 
that the Searcher of spirits looks. One of their ceremonies is in perfect 
congeniality with a religious feeling of universal influence — a feeling 
indicative of the devotional nature of man, and of the difficulty to prac- 
tise a perfectly spiritual mode of worship. When the Persian turns his 
face to the east, which he considers to be peculiarly sacred to the sun, 
and the Sabean beholds, to use the beautiful language of Job, " the moon 



DIFFERENT NATIONS. 353 

walking in brightness," or directs his eye to the northern star, the view 
of the objects of their worship kindles the fire of devotion, and checks 
the wanderings of their fancy. To the holy city of Jerusalem, the Jews 
constantly looked in the hour of prayer ; and to the temple of Mecca 
every follower of Mahomet, in the seasons of adoration, religiously turns 
his eye. In imitation of the old Jewish custom, or rather in consonance 
with the general feeling of the Asiatics against all indiscriminate inter- 
course between the sexes, women are prohibited from attending the ser- 
vice of the mosque in the presence of the men. 

The Moslem Sabbath is on Friday, because the prophet disdained to be 
thought a servile imitator of either the Jewish or the Christian systems. 
On that day, solemn prayers are to be offered to God, in the mosques ; 
and the Koran is to be expounded by some appointed preacher. The 
larger the congregation, the more efficacious will be their prayers. But 
the general observance of the day is not prescribed with that character 
of strictness, which distinguishes the Jewish Sabbath ; for the Koran says, 
11 in the intervals of preaching and of prayer, believers may disperse them- 
selves through the land, as they list, and seek gain of the liberality of 
God,'' by pursuing worldly occupations and innocent amusements, as the 
context shows is the meaning. 

The practice of frequent ablutions is deemed very meritorious by the 
Mussulmen. The cleansing of the body is pronounced by Mahomet to 
be the key of prayer, without which it cannot be acceptable to God ; and, 
in order to keep the mind attached to the practice, believers are enjoined 
to pour fine sand over the body, when pursuing their journies through 
the deserts of the east. But as a Mahometan writer has observed, after 
describing the variety and the manner of performing the legal lustration, 
" the most important purification is the cleansing the heart from all 
blameable inclinations and odious vices, and from all affections which 
may divert their attendance upon God." 

Fasting is another of the Mahometan duties, although this may be 
voluntary and occasional. The month of Eamadan was distinguished 
for the purpose of abstinence ; and in the revolutions of the lunar course, 
the Mussulman is compelled to bear the heat of summer, and the cold of 
winter, without mitigation or refreshment. " true believers," says the 
prophet, " a fast is ordained you, that you may fear God ; the month of 
Ramadan shall ye fast, in which the Koran was sent down from heaven. 
Therefore let him among you, who shall be at home in this month, fast 
the same month; but he who shall be sick, or on a journey, shall fast 
the like number of other days." During this consecrated period, no gra- 
tification of the senses, or even support of the body, are allowed from 
morning until night. At night, however, the corporeal frame may be 
renovated, the spirits recruited, and nature may resume her right. In 
Ramadan, peculiar sanctity is recommended. The virtue of charity is 
more virtuous when performed in that season. Retaliation of injuries 
is forbidden, nor must even " the voice be raised on account of enmity." 
A keeper of a fast (whether legal or voluntary) who does not abandon 
lying and detraction, God does care not for his leaving off eating and 
drinking. 

45 30* 



354 RELIGIOUS WORSHIP OF 

The disciples of Mahomet are " forbidden to eat what dieth of itself, 
and blood and swine's flesh, and what has been offered to any idol, or 
strangled, or killed by a blow or a fall, or gored to death by another horn- 
ed beast," unless life shall be found in it, after the goring, and the Mus- 
sulman shall himself kill it. 

Carried half way to God by prayer, conducted to the heavenly portals 
by fasting, the good Mussulman procures admission to paradise by alms- 
giving. 

A tenth part of the property, whether consisting of land, cattle, or 
goods, which has been for a twelvemonth in the possession of an indivi- 
dual, is the demand on his charity, by the Mahometan law. The tax 
is no longer levied upon stationary property, but only on goods imported 
by way of trade : its appropriation has in most countries been changed 
from the support of the indigent to purposes of state; while the prince 
settles the matter with his conscience, by erecting some mosques, and 
supporting a few idle fakirs. The duty of alms-giving is not, however, 
considered to be performed in all its extent, unless, in addition to the legal 
alms, the believer makes donations to the poor. Hassin, the son of Ali, 
and grandson of Mahomet, twice in his life divided his goods between 
himself and the distressed; and the caliphs Omar and Abu Beker every 
week distributed abroad in charity the difference between their expenses 
and revenue. The productions of cornfields, olive grounds, and vine- 
yards, are not gathered in the east with minute scrupulosity. To the 
poor were assigned the gleanings ; Job describes them as gathering the 
harvest dew even in the vineyard of the unjust; Mahomet permits 
his disciples to enjoy corn, dates, pomegranates, olives, and all other 
divine blessings, but commands that in the harvest and vintage the poor 
shall have their right. 

It is well known that the rite of circumcision is practised amongst the 
Mahometans. In the Koran, however, there are no positive injunctions as 
to the performance of circumcision, but as it had been invariably prac- 
tised in Arabia by the Ishmaelitish Arabs, the descendants of Abraham, 
Mahomet speaks of it as a matter in universal use, and apparently as 
not wanting the sanction of a legislator to insure its continuance. On 
the performance of this rite, religious instruction is to be commenced. 
Order your children to say their prayers, when they are seven years of 
age, and beat them if they do not do so, when they are ten years old. 

Wine is prohibited to the Mussulman ; but he, nevertheless, frequently 
drinks it ; for, according to Mr. Mills, the crime may be indulged to any 
extent, short of outrageous disorder. 

Gaming is also forbidden, with the exception of chess, because that 
does not depend upon chance, but on the skill of the player. 

In Turkey, where the greatest strictness prevails in respect to the right 
performance of religious ceremonies, and where the Mahometan law 
touching their religious practices is more scrupulously observed than in 
any other part of the world, the true believers are wont even to suspend 
their devotions, should they chance to receive any pollution from dirt, 
until the impurity is removed, by water, or other necessary means. The 
fountains which are placed round the mosques, and the baths, which 



DIFFERENT NATIONS. 355 

crowd every city, enable the Mussulmen to prepare themselves for their 
five daily prayers. 

At the appointed time, the Maazeen, with their faces generally turned 
towards Mecca, with closed eyes, and upraised hands, pace the little gal- 
lery of the minarets, and proclaim in Arabic, (which is also the Mussul- 
men's language of prayer,) that the hour of devotion is arrived. The 
profound humility of the Turks is testified by every traveller. Imme- 
diately the clear and solemn voice of the crier is heard, the Mussulman, 
whatever may be his rank, or employment in life, gives himself up to 
prayer. The ministers of state suspend the transaction of public busi- 
ness, and prostrate themselves on the floor. The tradesman forgets his 
dealings with his customers, and converts his shop into a mosque. " He 
is a good Mussulman, he never fails in the performance of his five namazs 
every day," is the highest praise which a Turk can receive ; and so pre- 
judicial in its consequences is the suspicion of irreligion, that even liber- 
tines neglect not attention to the external ritual. Twice or thrice in the 
course of the day, these devotions are performed in the mosque ; for the 
mosques are always open. In a prostrate or erect position, the prayers 
are offered up, and Christians might be edified by the simple gravity and 
decorum of the Turks in the hour of devotion. Avowedly in opposition 
to the Jewish practice, the Moslems keep on their bnots and shoes in the 
mosque : they seldom lay aside their turbans. The women, in the se- 
clusion of their chambers, cover themselves with a veil in these moments 
of communion with heaven. Verses of the Koran, the names and per- 
sonal description of Mahomet, of Ali and his sons, and other Moslem 
saints, are inscribed in letters of gold, round the walls of places of public 
worship, but there are no altars, pictures or statues. Persons of every 
rank and degree cast themselves indiscriminately on the carpeted floor, 
exhibiting by this voluntary sacrifice of worldly distinction their belief in 
the equality of all mankind in the sight of the Creator. Infidels are pro- 
hibited from entering the mosques, and the order of the grand sultan, or 
chief magistrate, can alone suspend the law. 

Friday, the Sabbath of the Mussulman, is observed in a less rigorous 
manner than Sunday is by Protestant Christians. This consecrated period 
commences on Thursday evening, when an appearance of festivity is 
given to the cities by the illuminated minarets and colonades of the 
mosques. At noon, on Friday, every species of employment is suspend- 
ed, and the faithful repair to their temples. Prayers of particular im- 
portance and solemnity are read, which the people, making various pros- 
trations and genuflexions, repeat after the imams : sermons are preached 
by the sheik or vaiz. Points of morality, and not of controversial theo- 
logy are the general subjects of their discourses. In the warmth of their 
sincerity, they often declaim against political corruption, and the depra- 
vity of the court. In times of public commotion, they irritate or appease 
the popular tumult, and the eloquence of a preacher in the mosque of 
St. Sophia has made a weak and voluptuous sultan tear himself from 
the silken web of his harem, and lead his martial subjects to the plains 
of Hungary. The prayers and preaching being concluded, every body 
returns to his ordinary occupations or amusements. The day is, how- 



356 RELIGIOUS WORSHIP OF 

ever, observed in the manner prescribed by the law, by all ranks of per- 
sons ; and the words of the prophet are never forgotten, that he, who with- 
out legitimate cause, absents himself from public prayers, for three suc- 
cessive Fridays, is considered to have abjured his religion. The namaz, 
the prayer in general use, is chiefly a confession of the divine attributes, 
and of the nothingness of man, a solemn act of homage and gratitude to 
the Eternal Majesty. The faithful are forbidden to ask of God the tem- 
poral blessings of this frail and perishable life ; the only legitimate object 
of the supplicatory part of the namaz is spiritual gifts, and the ineffable 
advantages of eternal felicity. The Turks may pray, however, for the 
health of the sultan, the prosperity of the country, and division and wars 
among Christians. 

In this religion of ceremonies and prayer, no sacred institution is 
more strictly and generally observed by the Turks than the fast of Ra- 
madan. A violation of it by any individual subjects him to the character 
of an infidel and an apostate ; and the deposition of two witnesses to his 
offence renders him worthy of death. Perfect abstinence from every kind 
of support to the body, and even from the refreshment of perfumes, is 
observed from the rising to the setting of the sun. The rich and the pious 
Moslem passes the hours in meditation and prayer ; the luxurious gran- 
dees sleep the tedious time away ; but the industrious mechanic feels in 
his daily labor the rigor of the fast. When the month of Ramadan hap- 
pens in the extremities of the seasons, the prescribed abstinence is almost 
intolerable, and is " more severe than the practice of any moral duty, 
even to the most vicious and abandoned." The business of worldly traffic 
is suspended through the day. At night, however, the mosques and ba- 
zaars are lighted with innumerable lamps ; and travellers to Constanti- 
nople have expressed much admiration of the generally splendid appear- 
ance of the streets. The coffee-houses are not shut till the morning ; and 
as both Christians and Jews conform to this midnight revelry, the streets 
are filled with a mixed concourse of people. Every night of this conse- 
crated season is some appointed feast among the officers of the court. 
The Turkish individual divests himself of his usual reserve ; and this is 
the only season of the year when friends and relations cement their union 
by social intercourse. Nocturnal banquets of a most sumptuous nature 
are prepared; and the amenity and conviviality would be perfect, if the law 
for the exclusion of women from the tables of the men were suspended. 

Islamism, as well as Christianity, has its fanatics. This opprobrious 
title was, in the early days of Moslem history, applicable to all the fol- 
lowers of Mahomet ; but in these times, fanaticism supports not so much 
the religion itself, as various deviations from it.. Under the name of 
sooffees, fakirs, and dervishes, the enthusiasts of Mahometanism are 
spread from the Atlantic to the Ganges. 

Dr. Clarke gives the following account of the Dancing Dervish : 

" As we entered the mosque," says Dr. Clarke, " we observed twelve 
or fourteen dervishes, walking slowly round before the superior, in a 
small space surrounded with rails, beneath the dome of the building. 
Several spectators were standing on the outside of the railing; and 
being, as usual, ordered to take off our shoes, we joined the party. 



DIFFERENT NATIONS. 357 

Presently the dervishes, crossing their arms over their breasts, and with 
each of their hands grasping their shoulders, began obeisance to the 
superior, who stood with his back against the wall, facing the door of 
the mosque. Then each in succession, as he passed the superior, having 
fashioned his bow, began to turn round, first slowly, but afterwards with 
such velocity, that his long garments flying out in the rotary motion, 
the whole party appeared spinning and turning like so many umbrellas 
upon their handles. 

" As they began, their hands were disengaged from their shoulders, 
and raised gradually above their heads. At length, as the velocity of 
the whirl increased, they were all seen with their arms extended hori- 
zontally, and their eyes closed, turning with inconceivable rapidity. The 
music, accompanied by voices, served to animate them ; while a steady 
old fellow, in a green pelisse, continued to walk among them with a fixed 
countenance, and expressing as much care and watchfulness, as if his 
life would expire, with the slightest failure in the ceremony. 

" I noticed," continues the doctor, " a method they observed in the 
exhibition ; it was that of turning one of their feet, with the foot as much 
inwards as possible. The older of these dervishes appeared to perform 
the task with so little labor or exertion, that although their bodies were 
in -violent agitation, their countenances resembled those of persons in an 
easy sleep. The younger part of the dancers moved with no less velo- 
city than the others ; but it seemed in them a less mechanical operation. 
This motion continued for the space of fifteen minutes. Suddenly, on 
a signal given by the directors of the dance, unobserved by the specta- 
tors, the dervishes all stopped at the same instant, like the wheels of a 
machine ; and, what is more extraordinary, all in a circle, with their 
faces invariably turned towards the centre, crossing their arms on their 
breasts, and grasping their shoulders, as before, bowing together, with 
the utmost regularity, at the same instant almost to the ground. 

" After this, they began to walk, as at first, each following the other 
within the railing, and passing the superior as before. As soon as their 
obeisance had been made, they began to turn again. This second exhi- 
bition lasted as long as the first, and was similarly concluded. They 
then began to turn for the third time ; and, as the dance lengthened, the 
music grew louder and more animating. Perspiration became evident 
on the faces of the dervishes ; the extended garments of some of them 
began to droop ; and little accidents occurred, such as their striking 
against each other ; they nevertheless persevered, until large drops of 
sweat, falling from their bodies upon the floor, such a degree of friction 
was thereby occasioned, that the noise of their feet rubbing the floor was 
heard by the spectators. Upon this the third and last signal was made 
to them to halt, and the dance was ended. 

" Besides these dancing dervishes, there are some called howling der- 
vishes, who set up a constant howling of prayers, &c. sufficient to deafen 
the hearers, but which they pretend has something supernatural and even 
miraculous in it." 

The last and most important duty enjoined by the Mahometan religion 
is the pilgrimage to Mecca. Every year from Damascus and Grand 



358 RELIGIOUS WORSHIP OF 

Cairo, the devout Moslems depart in solemn and magnificent procession ; 
and the native band of the Turks is swelled in the desert, .by the 
Moors of every part of Africa and Asia. On arriving at the precincts 
of the Holy Land, the devotees make a general ablution with water and 
sand, repeat a prayer naked, and clothe themselves with the ikram, or 
sacred habit, which consists only of two colorless woollen cloths, and 
sandals defending the soles of the feet, but leaving the rest bare. They 
utter a particular invocation, and advance to Mecca. 

On entering Mecca, the pilgrims visit the temple. The prescribed 
ceremonies are first to repeat certain prayers in different parts of the 
temple ; then to begin the towaf, or walk round the Kaaba, or sacred 
temple, seven times, kissing a black stone, which is at no great distance 
from the temple. On this stone is written the words " Allah Achbar," 
i. e. " God is greatest." Hence this circumambulation is called the pro- 
cession of the Allah Achbar. 

After this procession is ended, the pilgrims proceed to the well of 
Zemzem, and drink as much water as they wish, or can get. " The 
second ceremony is," according to Burckhardt, ( Travels in Arabia}) " to 
proceed to the hill of Szafa, and there repeat certain prescribed prayers be- 
fore they set out on the holy walk, or say, which is along a level spot, about 
six hundred paces in length, terminating at a stone platform, called Meroua. 
This walk, which in certain places must be a run, is to be repeated seven 
times, the pilgrims reciting prayers uninterruptedly, with a loud voice the 
whole time. The third ceremony is that of shaving the head and walking 
to the Omra, about one hour and a half from Mecca, chanting pious ejacula- 
tions all the way. The two former ceremonies must, after this, be again re- 
peated. The walk round the Kaaba seven times may be repeated as oft 
as the pilgrim thinks fit, and the more frequently the more meritorious. 

" About seventy thousand persons assembled at Mecca, when Burck- 
hardt made his pilgrimage, and submitted to the performance of these 
ceremonies. This is the least number which the Mussulmans told AH 
Bey there must necessarily be assembled at every pilgrimage, on Mount 
Arafat ; and that in case any deficiency should occur, angels are sent down 
from heaven to complete the number. Pitts says precisely the same thing. 
When Ali Bey went through this part of the ceremony, he tells us, an 
assemblage of eighty thousand men, two thousand women, and one 
thousand little children, with sixty or seventy thousand camels, asses, 
and horses, marched through the narrow valley leading from Arafat, in 
a cloud of dust, carrying a forest of lances, guns, swivels, &c., and yet 
no accident occurred that he knew of, except to himself, — he received, it 
seems, a couple of wounds in his leg. One would have thought that 
Burckhardt's seventy thousand was a prodigious number ; yet he tells 
us, that two only of the five or six regular caravans made their appear- 
ance this year, — the Syrian and the Egyptian. About four thousand 
pilgrims from Turkey came by sea ; and perhaps half as many from 
other distant quarters of the Mahometan world. The Syrian was always 
considered the most numerous. It is stated, that when the mother of 
Motessem b'lllah, the last of the Abbassides, performed the pilgrimage in 
the year of the Hejira 631, her caravan was composed of one hundred 



DIFFERENT NATIONS. 359 

and twenty thousand camels — that in 1S14 consisted of not more than 
four or five thousand persons, and fifteen thousand camels. Barthema 
states the Cairo caravan, when he was at Mecca, to have amounted to 
sixty -four thousand camels ; — in IS 14, the same caravan consisted mostly 
of Mahomet Ali's troops, with very few pilgrims. But Burckhardt says, 
that in 1816, a single grandee of Cairo joined the Hadj with one hun- 
dred and ten camels, for the. transport of his baggage and retinue, whose 
travelling expenses alone, he supposes, could not have been less than ten 
thousand pounds. The tents and equipage of the public women and 
dancing girls were among the most splendid in this caravan. The Mog- 
grebyn (i. e. Western, or Barbary) caravan, comprised, of late years, 
altogether, from six to eight thousand men ; (it has been forty thousand ;) 
in the year 1814, very few joined it. The eastern caravan of this year 
consisted chiefly of a large party of Malays from Java, Sumatra, and 
the Malabar coast. A solitary Afghan pilgrim, an old man of extraor- 
dinary strength, had walked all the way from Caubul to Mecca, and 
intended to return in the same manner. Vast numbers of Bedouins 
flock to Mecca at the time of the pilgrimage ; and others from every 
part of Arabia. Many of these pilgrims depend entirely for subsistence, 
both on the journey and at Mecca, on begging ; others bring some small 
productions from their respective countries for sale. 

" The Moggrebyns, for example, bring their red bonnets and woollen 
cloaks ; the European Turks, shoes and slippers, hardware, embroidered 
stuffs, sweetmeats, amber, trinkets of European manufacture, knit silk 
purses, &c. ; the Turks of Anatolia bring carpets, silks, and Angora 
shawls ; the Persians, Cashmere shawls and large silk handkerchiefs ; 
the Afghans, tooth-brushes, made of the spongy boughs of a tree growing 
in Bokhara, beads of yellow soapstone, and plain coarse shawls, manu- 
factured in their own country ; the Indians, the numerous productions 
of their rich and extensive region ; the people of Yemen, snakes for the 
Persian pipes, sandals, and various other works in leather ; and the Afri- 
cans bring various articles adapted to the slave trade. 

" When all the required ceremonies have been gone through at Mecca, 
the whole concourse of pilgrims repair together on a certain day to 
Mount Arafat, some on camels, some on mules, or asses, and the greater 
number barefooted, this being the most meritorious way of performing a 
journey of eighteen or twenty miles. 'We were several hours,' says 
Burckhardt, ' before we could reach the outskirts of the town, so great 
was the crowd of camels. Of the half-naked hadjis, all dressed in the 
white ihram — some sat on their camels, mules, or asses, reading the 
Koran, — some ejaculated loud prayers, while others cursed their drivers, 
and quarrelled with those near them, who were choking up the passages.' 
Having cleared a narrow pass in the mountains, the plain of Arafat 
opened out. Here the different caravans began to disperse in search of 
places to pitch their tents. Hadjis were seen in every direction wander- 
ing among the tents in search of their companions, whom they had lost 
in the confusion along the road ; and it was several hours before the 
noise and clamor had subsided. 

" In the morning, Burckhardt ascended the summit of Mount Arafat, 



360 RELIGIOUS WORSHIP OF 

from whence he counted about three thousand tents, dispersed over the 
plain, of which two-thirds belonged to the two hadj caravans, and to the 
suite and soldiers of Mohammed Ali ; but the greatest number of the 
assembled multitudes ' were,' says our traveller, ' like myself, without 
tents.' Those of the wife of Mohammed Ali, the mother of Tousoun 
and Ibrahim Pasha, were magnificent, — the transport of her baggage 
alone, from Djidda to Mecca, having required five hundred camels. 

" ' Her tent was in fact an encampment, consisting of a dozen tents of 
different sizes, inhabited by her women ; the whole inclosed by a wall 
of linen cloth, eight hundred paces in circuit, the single entrance of which 
was guarded by eunuchs in splendid dresses. Around this inclosure 
were pitched the tents of the men who formed her numerous suite. The 
beautiful embroidery on the exterior of this linen palace, with the various 
colors displayed in every part of it, constituted an object which reminded 
me of some descriptions in the Arabian Tales of a Thousand and One 
Nights.' 

" Mr. Burckhardt says, he estimated the number of persons assembled 
on the plain at seventy thousand; but whether any, or how many of 
them, were supplied by 'angels,' he does not say: it is, however, deserv- 
ing of remark, that he is the third traveller who mentions the same 
number. This enormous mass, after washing and purifying the body 
according to law, or going through the motions where water was not to 
be had, now pressed forwards towards the mountains of Arafat, and 
covered its sides from top to bottom. At the appointed hour, the cadi 
of Mecca took his stand on a stone platform on the top of the mountain, 
and began his sermon, to which the multitude appeared to listen in 
solemn and respectful silence. At every pause, however, the assembled 
multitudes waved the skirts of their ihrams over their heads, and rent 
the air with shouts of "Lebeyk, allahuma lebeyk !' — 'Here we are, at 
thy commands, God !' ' During the wavings of the ihrams,'' says 
Burckhardt, i the side of the mountain, thickly crowded as it was by the 
people in their white garments, had the appearance of a cataract of 
water ; while the green umbrellas, with which several thousand hadjis, 
sitting on their camels below, were provided, bore some resemblance to 
a verdant plain.' The assemblage of such a multitude, — to every out- 
ward appearance humbling themselves in prayer and adoration before 
God, — must be an imposing and impressive spectacle to him who first 
observes it, whether Mahometan, Christian, Jew, or Pagan. ' It was 
a sight, indeed,' says Pitts, ' able to pierce one's heart, to behold so many 
in their garments of humility and mortification, with their naked heads 
and cheeks watered with tears, and to hear their grievous sighs and sobs, 
begging earnestly for the remission of their sins.' Burckhardt mentions 
the first arrival of a black Darfoor pilgrim at the temple, at the time 
when it was illuminated ; and from eight to ten thousand persons in the 
act of adoration, who was so overawed, that, after remaining prostrate 
for some time, ' he burst into a flood of tears ; and in the height of his 
emotion, instead of reciting the usual prayers of the visitor, only ex- 
claimed — " God ! now take my soul, for this is paradise !" ' 

" As the sun descended behind the western mountains, the cadi shut 



DIFFERENT NATIONS. 361 

his book : instantly the crowds rushed down the mountains, the tents 
were struck, and the whole mass of pilgrims moved forward across 
the plain on their return. Thousands of torches were now lighted; 
volleys of artillery and of musketry were fired; sky-rockets innu- 
merable were let off; the pasha's band of music were played till 
they arrived at a place called Mezdelfe, when every one lay down on 
the bare ground, where he could find a spot. Here another sermon was 
preached, commencing with the first dawn, and continuing till the first 
rays of the sun appear, when the multitude again move forward, with a 
slow pace to Wady Muna, about three miles off. This is the scene for 
the ceremony of 'throwing stones at the devil;' every pilgrim must 
throw seven little stones at three several spots in the valley of Muna, or 
twenty-one in the whole ; and at each throw repeat the words, ' In the 
name of God ; God is great ; we do this to secure ourselves from the 
devil and his troops.' Joseph Pitts says, 'as I was going to throw the 
stones, a facetious hadji met me ; saith he, " You may save your labor 
at present, if you please, for I have hit out the devil's eyes already." ' 
The pilgrims are here shown a rock with a deep split in the middle, 
which was made by the angel turning aside the knife of Abraham, when 
he was about to sacrifice his son Isaac. Pitts, on being told this, observes, 
' it must have been a good stroke indeed.' The pilgrims are taught also 
to believe, that the custom of ' stoning the devil' is to commemorate the 
endeavor of his satanic majesty to dissuade Isaac from following his 
father, and whispering in his ear that he was going to slay him. 

" This ' stoning' in the valley of Muna occupies a day or two, after 
which comes the grand sacrifice of animals, some brought by the several 
hadjis, others purchased from the Bedouins for the occasion ; the throats 
of which must always be cut with their faces towards the kaaba. At 
the pilgrimage in question, the number of sheep thus slaughtered 'in the 
name of the most merciful God,' is represented as small, amounting only 
to between six and eight thousand. The historian Kotobeddyn, quoted 
by Burckhardt, relates, that when the caliph Mokteda performed the 
pilgrimage, in the year of the Hejira 350, he sacrificed on this occasion 
forty thousand camels and cows, and fifty thousand sheep. Barthema 
talks of thirty thousand oxen being slain, and their carcasses given to 
the poor, who appeared to him ' more anxious to have their bellies filled 
than their sins remitted.' One is at a loss to imagine where, in such a 
miserable country, all these thousands and tens of thousands of camels, 
cows, and sheep, can possibly be subsisted ; the numbers may be exag- 
gerated, but there is no question of their being very great. The feast 
being ended, all the pilgrims had their heads shaved, threw off the ihram, 
and resumed their ordinary clothing ; a larger fair was now held, the 
valley blazed all night with illuminations, bonfires, the discharge of artil- 
lery, and fireworks ; and the hadjis then returned to Mecca. Many of 
the poorer pilgrims, however, remained to feast on the offals of the slaugh- 
tered sheep. At Mecca the ceremonies of the kaaba and the drura 
were again to be repeated, and then the hadj was truly perfumed. 
Burckhardt makes no mention of any females becoming hadjis by a visit 
to Arafat, though Ali Bey talks of two thousand. There is no absolute 
46 31 



362 RELIGIOUS WORSHIP OP 

prohibition ; but from what follows, no great encouragement for the fair 
sex to go through the ceremonies. 

" ' The Mahometan law prescribes, that no unmarried woman shall 
perform the pilgrimage ; and that even every married woman must be 
accompanied by her husband, or at least by a very near relation ; (the 
ShafTay sect does not even allow the latter;) Female hadjis sometimes 
arrive from Turkey for the hadj ; rich old widows who wish to see 
Mecca before they die ; or women who set out with their husbands, and 
lose them on the road by disease. In such cases the female finds at 
Djidda delyls (or, as this class is called, Muhallil) ready to facilitate 
their progress through the sacred territory in the character of husbands. 
The marriage contract is written out before the kadhy ; and the lady, 
accompanied by her delyl, performs the pilgrimage to Mecca, Arafat, and 
all the sacred places. This, however, is understood to be merely a 
nominal marriage ; and the delyl must divorce the woman on his return 
to Djidda : if he were to refuse a divorce, the law cannot compel him to 
it, and the marriage would be considered binding : but he could no longer 
exercise the lucrative profession of delyl ; and my informant could only 
recollect two examples of the delyl continuing to be the woman's hus- 
band. I believe there is not any exaggeration of the number, in stating 
that there are eight hundred full grown delyls, besides boys who are 
learning the profession. Whenever a shopkeeper loses his customers, 
or a poor man of letters wishes to procure as much money as will pur- 
chase an Abyssinian slave, he turns delyl. The profession is one of 
little repute ; but many a prosperous mekkawy has, at some period of 
his life, been a member of it.' 

" Burckhardt remained at Mecca a whole month after the conclusion 
of the hadj, at which time it appeared like a deserted totvn. 

" ' Of its brilliant shops one fourth only remained ; and in the streets, 
where a few weeks before it was necessary to force one's way through the 
crowd, not a single hadji was seen, except solitary beggars, who raised 
their plaintive voices towards the windows of the houses which they 
supposed to be still inhabited. Rubbish and filth covered all the streets, 
and nobody appeared to be disposed to remove it. The skirts of the 
town were crowded with the dead carcasses of camels, the smell from 
which rendered the air, even in the midst of the town, offensive, and 
certainly contributed to the many diseases now prevalent.' 

" Disease and mortality, which succeed to the fatigues endured on the 
journey, or are caused by the light covering of the ikram, the unhealthy 
lodgings at Mecca, the bad fare, and sometimes absolute want, fill the 
mosque with dead bodies carried thither to receive the imam's prayer, or 
with sick persons, many of whom, when their dissolution approaches, are 
brought to the colonades, that they may either be cured by the sight of 
the kaaba, or at least to have the satisfaction of expiring within the 
sacred inclosure. Poor hadjis, worn out with disease and hunger, are 
seen dragging their emaciated bodies along the columns ; and when no 
longer able to stretch forth their hand to ask the passenger for charity, 
they place a bowl to receive alms near the mat on which they lay them- 
selves. When they feel their last moments approaching, they cover 



DIFFERENT NATIONS. 363 

themselves with their tattered garments ; and often a whole day passes 
before it is discovered that they are dead. For a month subsequent to 
the conclusion of the hadj, I found, almost every morning, corpses of 
pilgrims lying in the mosque ; myself and a Greek hadji, whom accident 
had brought to the spot, once closed the eyes of a poor Moggrebyn pilgrim, 
who had crawled into the neighborhood of the kaaba to breathe his last, 
as the Moslems say, ' in the arms of the prophet and of the guardian 
angels.' He intimated by signs his wish that we should sprinkle zem- 
zem water over him ; and while we were doing so, he expired : half an 
hour afterward he was buried. 

" The situation of Mecca is singularly unhappy, and ill adapted for 
the accommodation of the numerous votaries of Islam that flock thither 
to perform the rites of the pilgrimage. The town is built in a narrow 
vallty, hemmed in by barren mountains ; the water of the wells is bitter 
or brackish ; no pastures for cattle are near it ; no land fit for agriculture ; 
and the only resource from which its inhabitants derive their subsistence 
is a little traffic, and the visits of the hadjis. Mr. Burckhardt estimates 
the population of the town and suburbs at twenty-five or thirty thousand 
stationary inhabitants, to which he adds three or four thousand Abys- 
sinian and black slaves. 

" On the whole, notwithstanding all that Burckhardt records as to 
certain symptoms of enthusiasm in the course of his hadj, it is sufficiently 
plain, that even in the original seat of Mahometanism, the religious 
feelings of the. people have cooled down considerably. The educated 
Moslems every where are mostly of the sect of Mahomet Ali of Egypt ; 
nor can we have any doubt, that all things are thus working together for 
the re-establishment of the true religion in the regions where man was 
first civilized, and where the oracles of God were uttered. In the mean 
time, the decline of the arch-heresy of the East will be regretted by no 
one who judges of the tree by the fruit. ' A long residence,' says Burck- 
hardt, ' among Turks, Syrians, and Egyptians' (and no man knew them 
better) ' justifies me in declaring that they are wholly deficient in virtue, 
honor, and justice ; that they have little true piety, and still less charity 
or forbearance ; and that honesty is only to be found in their paupers or 
idiots.' " 

The Mahometans consider matrimony as a mere civil contract. They 
practice polygamy. They may have four regularly married wives ; they 
may, besides, purchase concubines, (generally Circassian and other 
slaves ;) they have, also, hired wives, whose obligation to live with a 
man lasts only for a certain time. Generally, the Mahometans have but 
one wife ; the wealthier sort have two ; the very rich still more. "With 
the Turks, the marriage is concluded upon between the parents, often 
while the children are at a very tender age ; and when the engagement 
is completed, at mature years, the bride is conducted in a procession to 
the husband's house. Entertainments follow, and, in the evening, the 
bride is led by a eunuch (or, with the poorer classes, by a maidservant) 
into the bridechamber. 

The Mahometans bury their dead. The interment takes place as soon 
as possible, in obedience to the command of the prophet : " Make haste 



364 RELIGIOUS WORSHIP OF 

to bury the dead, that, if he have done well, he may go forthwith into 
blessedness ; if evil, unto hell-fire." No signs of excessive grief, no 
tears, nor lamentations are allowed, as it is the duty of a good Mussul- 
man to acquiesce without a murmur in the will of God. On arrival at 
the burial place, the body is committed to the earth, with the face turned 
towards Mecca. 

In Turkey deceased persons are buried naked. A procession is 
formed, and the deceased is carried to his grave, with solemn ceremony. 
The Turkish burying-grounds are shaded with cypress trees, and neatly 
kept : it is common to see females in them placing flowers around the 
graves. A turban, rudely carved on a stone, is placed over the grave of 
a male, and a vase over that of a female. On the tombs of unmarried 
females, instead of a vase, is a rose. 

• 
IV. CHRISTIANITY. 

It is doubtless the tendency of the Bible, especially of the New 
Testament, the acknowledged foundation of Christianity, to unite all who 
enjoy the study of it in one faith, and one practice. But owing in part 
to a real or supposed ambiguity of certain passages, and the consequent 
various interpretations of commentators — but more, perhaps, to the pride, 
ambition, and selfishness of the human heart, the professed Christian 
world is now, and has long been divided, into a multiplicity of sects. 
Between some of these, the differences both as to doctrine and practice 
are few and comparatively unimportant. Between others, they are 
many and apparently radical. 

It is not the object of these pages to enter into any discussion as to 
modes of faith or practice ; or to attempt any thing by way of praise or 
censure upon different denominations of Christians. Our aim is briefly 
to exhibit some of the peculiarities of different sects, especially of those 
which may be supposed to be less understood by the common reader ; 
and to this partial survey of an extended field our prescribed limits 
imperiously oblige us to submit. 

ROMAN CATHOLIC CHURCH. 

1. Election of a New Pope. — The election of a new pope is always 
attended with much ceremony. The duty devolves upon the cardinals, 
who are seventy in number, when the sacred college, as it is called, is 
complete. They reside in different countries ; but, on the demise of 
the incumbent of the papal chair, they are assembled at Rome, for the 
purpose of a new election. A place called the Conclave is fitted up in 
the Vatican palace, where the important service is to be performed. A 
number of cells or chambers, equal to the number of cardinals, are formed, 
with a small distance between every two, and a broad gallery before 
them. A number is put on every cell, and small papers, with corres- 
ponding numbers, are put into a box : every cardinal, or some one for 
him, draws out one of these papers, which determines in what cell he is 
to lodge. The cells are lined with cloth ; and there is a part of each 
one separated for the conclavists, or attendants, of whom two are allowed 



DIFFERENT NATIONS. 365 

to each cardinal, and three to cardinal princes. They are persons of 
some rank, and generally of great confidence ; but they must carry in 
their master's meals, serve him at table, and perform all the offices of a 
menial servant. Two physicians, two surgeons, an apothecary, and 
some other necessary officers, are chosen for the conclave by the cardinals. 

On the tenth day after the pope's death, the cardinals who are then 
at Rome, and in a competent state of health, meet in the chapel of St. 
Peter's, which is called the Gregorian chapel, where a sermon on the 
choice of a pope is preached to them, and mass is said for invoking the 
grace of the Holy Ghost. Then the cardinals proceed to the conclave 
in procession, two by two, and take up their abode. When all is pro- 
perly settled, the conclave is shut up, having boxed ivheels, or places of 
communication, in convenient quarters ; there are, also, strong guards 
placed all around. When any foreign cardinal arrives after the inclo- 
sure, the conclave is opened for his admission. In the beginning, every 
cardinal signs a paper, containing an obligation, that, if he shall be 
raised to the papal chair, he will not alienate any part of the pontifical 
dominion; that he will not be prodigal to his relations; and any other 
such stipulations as may have been settled in former times, or framed 
for that occasion. 

We now come to the election itself; and, that this may be effectual, 
two thirds of the cardinals present must vote for the same person. As 
this is often not easily obtained, they sometimes remain whole months 
in the conclave. They meet in the chapel twice every day for giving 
their votes ; and the election may be effectuated by scrutiny, accession, 
or acclamation. Scrutiny is the ordinary method, and consists in this : 
every cardinal writes his own name on the inner part of a piece of 
paper, and this is folded up and sealed ; on a second fold of the same 
paper a conclavist writes the name of the person for whom his master 
votes. This, according to agreements observed for some centuries, must 
be one of the sacred college. On the outer side of the paper is written 
a sentence at random, which the voter must well remember. Every 
cardinal, on entering into the chapel, goes to the altar, and puts his 
paper into a large chalice. 

When all are convened, two cardinals number the votes ; and if there 
be more or less than the number of cardinals present, the voting must 
be repeated. When this is not the case, the cardinal appointed for the 
purpose, reads the outer sentence, and the name of the cardinal under it ; 
so that each voter, hearing his own sentence and the name joined with it, 
knows that there is no mistake. The names of all the cardinals that are 
voted for are taken down in writing, with the number of votes for each ; 
and when it appears that any one has two thirds of the number present 
in his favor, the election is over ; but when this does not happen, the 
voting papers are all immediately burnt without opening up the inner 
part. When several trials of coming to a conclusion, by this method of 
scrutiny, have been made in vain, recourse is sometimes had to what is 
called accession. By it, when a cardinal perceives that when one or very 
few votes are wanting to any one for whom he has not voted at that 
time, he may say that he accedes to the one who has near the number 

31* 



366 RELIGIOUS WORSHIP OF 

of votes requisite ; and if his one vote suffices to make up the two 
thirds, or if he is followed by a sufficient number of acceders, or new 
voters, for the said cardinal, the election is accomplished. Lastly, a 
pope is sometimes elected by acclamation ; and that is, when a cardinal, 
being pretty sure that he will be joined by a number sufficient, cries out 
in the open chapel, that such an one shall be pope. If he is properly 
supported, the election becomes unanimous ; those who would, perhaps, 
oppose it, foreseeing that their opposition would be fruitless, and rather 
hurtful to themselves. When a pope is chosen in any of the three 
above-mentioned ways, the election is immediately announced from the 
balcony in the front of St. Peters, homage is paid to the new pontiff, 
and couriers are sent off with the news to all parts of Christendom. The 
pope appoints a day for his coronation at St. Peter's, and for his taking 
possession of the patriarchal church of St. John Lateran ; all which is 
performed with great solemnity. He is addressed by the expression of 
holiness and most holy father :"* 

Baptism. — The public baptism of infants, by dipping, or pouring, in 
the Roman Catholic Church, is conducted in the following manner. 
The company, with the child, wait without the church door. The priest, 
having previously prepared, by due consecration, water, and all the 
other materials to be used in the ceremony, goes to the door and inquires, 
who is there ? The godfather in the name of the child, answers Stephen 
such an one. The priest asks, what he wants ? the godfather tells him, 
to be admitted into the church. The priest demands, what end he pro- 
poses in coming into the church ? He is answered, to obtain salvation. 
Then the priest exorcises the infant, and the devil is solemnly adjured to 
depart, and never to return. Next, he puts salt into the mouth of the 
infant ; signs him with the sign of the cross on several parts of his 
body ; and with spittle on his finger touches his nostrils and his ears, 
pronouncing at each part, sentences, prayers, and benedictions. All 
this is performed in the porch. Then the priest gives the godfather hold 
of the bottom of his surplice, and turning him about introduces him in 
that manner into the church, saying as he walks, " Enter into the church 
of God, that you may partake of eternal life with Christ." At the font, 
the godfather renounces Satan, professes his belief of the articles of the 
creed ; and on being asked whether he desires to be baptized, answers 
he does desire it. Then the priest takes the child, if he dips him, and 
immerses him once in the font, pronouncing the baptismal words. If 
he pours water on his head, the godfather holds the babe bareheaded 
over the font, and the priest pours on the water. Rituals differ : but an 
old ritual of Venice seems to speak the general sense, when it says ; 
" Let the priest baptize him in the name of the Holy Trinity by trine 
immersion ; or according to the custom of the country or place, let him 
pour water on the head." Then the priest anoints him with chrism, 
and in some places puts on him a white garment, and gives a lighted 
wax taper into the hand of the godfather, who all along is considered 

* Buck's. Theological Dictionary, vol. ii. 



DIFFERENT NATIONS. 367 

as the representative of the child. This, with a few varieties, is the 
general manner of Catholic baptism.* 

Confirmation. — This is one of the sacraments of the Roman Catholic 
Church, by which the faithful after baptism are supposed to receive the 
Holy Ghost. In the administration of it, the bishop turning towards 
those who are to be confirmed, with his hands joined before his breast, 
says : " May the Holy Ghost come down upon us, and the power of the 
Most High keep you from sins." Then follows a prayer, after which the 
bishop makes the sign of the cross, with holy chrism, upon the forehead 
of each one of those that are to be confirmed, saying, " N., I sign thee 
with the sign of the cross, I confirm thee with the chrism of salvation, in 
the name of the Father, and of the Son, and of the Holy Ghost. Amen." 

After Avhich, he gives the person confirmed a little blow on the cheek, 
saying, pax tecum, that is, peace be with thee. 

Then the bishop standing with his face toward the altar, prays for 
those that have been confirmed, that the Holy Ghost may ever dwell in 
their hearts, and make them the temple of his glory; and then dismisses 
them with this blessing ; " Behold, thus shall every man be blessed, who 
feareth the Lord. May the Lord bless you from Sion, that you .may 
see the good things of Jerusalem all the days of your life ; and' may 
have life everlasting. Amen." 

Sacrifice of the Mass. — By the mass is denoted the liturgy of the 
Catholic Church, and consists in the consecration of the bread and wine 
into the body and blood of Christ, and the offering up of the same body 
and blood to God, by the ministry of the priest, for a perpetual memorial 
of Christ's sacrifice upon the cross, and a continuation of the same to 
the end of the world. 

In saying mass, the priest is supposed to represent the person of 
Christ, who is the high priest of the new law, and the mass itself repre- 
sents his passion ; and therefore the priest puts on these vestments, to 
represent those, with which Christ was ignominiously clothed at the 
time of his passion. Thus, for instance, the amice represents the rag 
or clout with which the Jews muffled our Savior's face, when at every 
blow they bid him prophesy who it was that struck him. Luke xxii. 64. 
The alb represents the white garment, with which he was vested by 
Herod. The girdle, maniple, and stole, represent the cords and bands, 
with which he was bound in the different stages of his passion. The 
chasuble, or outward vestment, represents the purple garment, with which 
he was clothed, as a mock king ; upon the back of which there is a cross, 
to represent that which Christ bore on his sacred shoulders. Lastly, 
the priest's tonsure or crown, is to represent the crown of thorns, which 
our Savior wore. 

In these vestments, the Church makes use of five colors : the white on 
the feast of our Lord, of the blessed Virgin, of the angels, and of the 
saints that were not martyrs ; the red, on the feast of pentecost, of the 
invention and exaltation of the cross, and of the apostles and martyrs ; 

♦Robinson's Hist, of Baptism. 



363 



RELIGIOUS WORSHIP OP 



the green, on the greatest part of the Sundays ; the violet, in the peni- 
tential times of Advent and Lent, and upon Vigils and Ember-days ; and 
the black upon Good Friday, and in the masses. for the dead. 

At the time of mass, there is always a crucifix placed upon the altar 
with candles ; the former, in remembrance of Christ's death and passion; 
the latter, in honor of the triumph of the Savior. 




Grand Mass. 

In performing or celebrating mass, the priest standing at the foot of 
the altar, having made a low reverence, begins with the sign of the cross, 
saying, In Nomine Patris, &c. ; next follows the Confiteor, or general 
confession. After which, the priest going up to the altar, begs for him- 
self and the people, that God would take away their iniquities, that they 
may be worthy to enter into his sanctuary. Then coming up to the altar, 
he kisses it, in reverence to Christ, of whom it is a figure ; and going to 
the book, he reads what is called the Introit, or entrance of the mass ; 
which is different every day, and generally an anthem taken out of the 
Scripture, with the first verse of one of the Psalms, and the Gloria Patri, 
to glorify the blessed Trinity. , 

Then follows various collects, prayers, gospels, &c, which being ended, 
the priest takes off the veil from the chalice, in order to proceed to the 
offering up the bread and wine for the sacrifice. 

He offers first the bread upon the paten, or little plate ; then pours the 
wine into the chalice, mingling with it a little water, and offers that up 
in like manner, begging that this sacrifice may be accepted by the Al- 
mighty for the remission of his sins, for all those present, for all the 
faithful living and dead, and for the salvation of the world. Then bowing 
down, he says, " In the spirit of humility and in a contrite mind may we 
be received by thee, Lord : and so may our sacrifice be made this day 
in thy sight, that it may please thee, Lord God. Then he blesses the 
bread and wine, with the sign of the cross, invoking the Holy Ghost, 
saying, " Come, thou, the Sanctifier, the Almighty, and eternal God, and 



DIFFERENT NATIONS. 369 

bless this sacrifice prepared for thy holy name." After this, he goes to the 
corner of the altar, and there washes the tips of his fingers, saying, " Lava- 
bo,''' &c. " I will wash my hands among the innocent, and I will encompass 
thy altar, Lord," &c, as in the latter part of the 25th Psalm. This wash- 
ing of the fingers denotes the cleanness of soul, with which these divine 
mysteries are to be celebrated ; which ought to be such, as not only to wash 
away all greater filth, but even the dust which sticks to the tip of our 
fingers, by which are signified the smallest faults and imperfections. 

After washing his fingers, the priest returns to the middle of the altar, 
and recites several prayers, &c, after which follows the canon of the 
mass, or the most sacred or solemn part of this divine service, which is 
read with a low voice, as well to express the silence of Christ in his pas- 
sion, and his hiding at that time his glory and his divinity, as to signify 
the vast importance of that common cause of all mankind, which the priest 
is then representing, as it were in secret, to the ear of God, and the re- 
verence and awe with which both priest and people ought to assist at 
these tremendous mysteries. 

Then the priest spreads his hands over the bread and wine, which are 
to be consecrated into the body and blood of Christ, (according to the an- 
cient ceremony prescribed in the Levitical law, Leviticus 1 : 3, 4, 16, that 
the priest or persons who offered sacrifice, should lay their hands upon 
the victim, before it was immolated,) and he begs that God would accept 
this oblation, which he makes, in the name of the whole church, and that 
he would grant us peace in this life, and eternal salvation in the next. 
Then he blesses the bread and wine, with the sign of the cross (a cere- 
mony frequently repeated in the mass, in memory of Christ's passion, of 
which this sacrifice is the memorial, and to give us to understand that 
all grace and sanctity flow from the cross of Christ, that is, from Christ cru- 
cified,) and he prays that God would render this oblation, blessed, received, 
approved, reasonable, and acceptable, that it may be made to us the body 
and blood of his most beloved Son, our Lord Jesus Christ. Then he pro- 
ceeds to the consecration, first of the bread into the body of our Lord, 
and then of the wine into his blood, which consecration is made by the 
words of Christ, pronounced by the priest in his name, and as bearing his 
person : and this is the chief action of the mass, in which the very es- 
sence of the sacrifice consists ; because of the separate consecration of the 
bread and wine, the body and blood of Christ are really exhibited and 
presented to God, and Christ is mystically immolated. 

Immediately after the consecration follow the elevation, first of the host, 
then of the chalice, in remembrance of Christ's elevation upon the cross, 
and that the people may adore their Lord veiled under these sacred signs. 

The host having been elevated, the priest breaks it in imitation of 
Christ breaking the bread, and puts a particle of it into the chalice, w r hich 
represents the re-uniting of Christ, body, blood and soul, at the resur- 
rection. Then follows the Agnus Dei, &c, after which, receiving the 
sacred host, he says, " The body of our Lord Jesus Christ preserve my 
soul to life everlasting." Having paused awhile, he proceeds to the re- 
ceiving of the chalice, after which follows the communion of the people. 

Such as are to communicate, go up to the rail before the altar, and 
47 



370 RELIGIOUS WORSHIP OP 

there kneel down ; and taking the towel, hold it before their breasts, in 
such a manner, that if in communicating, it should happen that any par- 
ticle should fall, it may not fall to the ground, but be received upon the 
towel. Then the clerk, in the name of all the communicants, says the 
Confiteor, or the general form of confession, by which they accuse them- 
selves of all their sins to God, to the whole court of heaven, and request 
the prayers and intercession of both the triumphant and militant church. 
After which the priest, turning towards the communicants, says : 

" May the Almighty God have mercy on you, and forgive you your 
sms, and bring you to life everlasting. Amen. / 

" May the Almighty and merciful Lord grant you pardon, absolution 
and remission of all your sins. Amen." 

Then the priest, taking the particles of the blessed sacrament, which 
is designed for the communicants, and holding one of them which he 
elevates a little over the pix or paten, pronounces the following words: 
" Ecce Agnus Dei," &c, that is, " Behold the Lamb of God : behold him 
who taketh away the sins of the world !" Then he repeats three times, 
Domine non sum dignus, &c, that is, " Lord, I am not worthy that thou 
shouldst enter under my roof: speak but only the word, and my soul 
shall be healed." After which, he distributes the holy communion, 
making the sign of the cross with the consecrated particle upon each one, 
and saying to each one, " Corpus Domine nostri," -&e. " The body of our 
Lord Jesus Christ preserve thy soul unto life everlasting. Amen." 

After the communion, the priest takes first a little wine into the cha- 
lice, which is called the first ablution, in order to communicate what re- 
mains of the consecrated species in the chalice ; and then takes a little 
wine and water, which is called the second ablution, upon his fingers, 
over the chalice, to the end that no particle of the blessed sacrament 
may remain sticking to his fingers, but that all may be washed into 
the chalice and so received. Then wiping the chalice, and covering it, 
he goes to the book and reads a versicle of the Holy Scripture, called the 
communion, because it was used to be sung in the high mass, at the time 
that the people communicated. After this, he turns about to the people 
with the usual salutation, Dominus vobiscum ; and then returning to the 
book, reads the collects or prayers called the post-communion ; after which 
he again greets the people with Dominus vobiscum, and gives them leave to 
depart, with " Ite, Missa est" i. e. " Go, the mass is done." Here bow- 
ing before the altar, he makes a short prayer to the blessed Trinity ; and 
then gives his blessing to all there present, in the name of the same 
blessed Trinity, " Benedwat vos" &c. " May the Almighty God, the 
Father, and the Son, and the Holy Ghost, bless you." He concludes, by 
reading at the corner of the altar, the beginning of the Gospel according 
to St. John, which the people hear standing ; but at these words, Verbum 
caro factum est, The word was made flesh, both priest and people kneel, 
in reverence to the mystery of Christ's incarnation. The clerk at the 
end answers, " Deo gratias," " Thanks be to God," And then the priest 
departs from the altar, reciting to himself the Benedicite, or the canticle 
of the three children, inviting all creatures in heaven and earth to bless 
and praise our Lord. 



DIFFERENT NATIONS. 371 

Confession. — When one would confess his sins, having duly prepared 
himself by prayer, by a serious examination of his conscience, and a 
hearty contrition for his sins, he kneels down at the confession chair, on 
one side of the priest, and making - the sign of the cross upon himself, 
asks the priest's blessing, saying, " Pray, Father, give me your blessing." 
Then the priest blesses him in the following words : " The Lord be in 
thy heart, and in thy lips, that thou mayest truly and humbly confess all 
thy sins, in the name of the Father, and of the Son, and of the Holy 
Ghost. Amen !" After which, the penitent says the confiteor, in Latin, 
or in English, as far as mea culpa, &c. ; and then accuses himself of 
all his sins, as to the kind, number, and aggravating circumstances ; and 
concludes with this or the like form : " Of these, and all other sins of my 
whole life, I humbly accuse myself; I am heartily sorry for them, I beg 
pardon of God, and penance and absolution of you my ghostly father," 
and so he finishes the confiteor, " Therefore I beseech thee," &c. And 
then attends to the instructions given by the priest, and humbly accepts 
the penance enjoined. 

Absolution. — The form of absolution is as follows. The priest says, 
" May the Almighty God have mercy on thee, and forgive thy sins, and 
bring thee to life everlasting. Amen." 

Then stretching forth his right hand towards the penitent, he says, 
" May the Almighty and merciful Lord give thee pardon, absolution, and 
remission of thy sins. Amen." 

" Our Lord Jesus Christ absolve thee, and 1, by his authority, absolve 
thee, in the first place, from every bond of excommunication or interdict, 
as far as I have power, and thou standest in need : in the next place, I 
absolve thee from all thy sins, in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen. 

,: May the passion of our Lord Jesus Christ, the merits of the blessed 
Virgin Mary, and of all the saints, and whatsoever good thou shall do, 
or whatsoever evil thou shalt suffer, be to thee unto the remission of thy 
sins, the increase of grace, and the recompense of everlasting life. Amen. " 

Extreme Unction. — In administering this sacrament, the following 
things occur, 1st. The priest, having instructed and disposed the sick 
person to this sacrament, recites, if the time permits, certain prayers, pre- 
scribed in the ritual, to beg God's blessing upon the sick, and that his 
holy angels may defend them, that dwell in that habitation, from all evil. 
2dly. Is said the confietor, or general form of confession and absolution ; 
and the priest exhorts all present to join in prayer for the person that is 
sick ; and if opportunity permit, according to the quality or number of 
persons there present, to recite the seven penitential Psalms with the Li- 
tanies, or other prayers, upon this occasion. 3dly. The priest, making 
three times the sign of the cross upon the sick person, at the name of the 
blessed Trinity, says, " In the name of the Father, and of the Son, and 
of the Holy Ghost, may all power of the devil be extinguished in thee, 
by the laying on of our hands, and the invocation of all the holy angels, 
archangels, patriarchs, prophets, apostles, martyrs, confessors, virgins, 
and all the saints. Amen." 4thly. Dipping his thumb in the holy oil, he 



372 RELIGIOUS WORSHIP OF 

anoints the sick person in the form of the cross, upon the eyes, ears, nose, 
mouth, hands, and feet ; at each anointing making use of this form of 
prayer: "Through this holy unction, and his own most tender mercy, 
may the Lord pardon thee whatever sins thou hast committed, by thy 
sight. Amen." 

Burial of the Dead. — In the Roman Catholic Church, at the inter- 
ment of a person, the pastor or priest, accompanied by his clerics, goes 
to the house of the deceased, and having sprinkled the body or coffin with 
holy water, recites an anthem. After this, the body is carried to the church, 
the clergy going before, two and two, after the manner of a procession, 
and singing the 50th Psalm, " Miserere" " Have mercy on me, O God, 
according to thy great mercy," &c. ; and the people following the corpse, 
and praying in silence for the deceased. When they have arrived at the 
church, the corpse is set down in the middle of the church, with the feet 
towards the altar, (except the deceased was a priest, in which case the 
head is to be towards the altar,) and wax tapers are lighted, and set up 
round the coffin. Then, if time and opportunity permit, is recited the 
dirge, that is, the office of the matins and the lauds for the dead, followed 
by a solemn mass for the soul of the deceased, according to the most an- 
cient custom of the universal church. The dirge and mass being finished, 
the priest, standing at the head of the deceased, performs the burial ser- 
vices, which consists of prayers and singing. After this, whilst the body 
is carried towards the place of its interment, is said or sung an anthem. 
When they are come to the grave, if it has not been blessed before, the 
priest blesses it by a prayer. Then the priest sprinkles with holy water, 
and afterwards incenses both the corpse of the deceased and the grave. 
Then, whilst the body is put in the earth, is sung an anthem. After this, 
the priest sprinkles the body with holy water, and the ceremony is con- 
cluded with prayer. 

Marriage. — In respect to marriage, the Catholic Church directs, 1st. 
That the banns should be proclaimed on three Sundays, or festival days, 
before the celebration of marriage ; to the end, that if any knows any im- 
pediment, why the parties may not by the law of God, or his Church, be 
joined in matrimony, he may declare it. 

2dly. The parties are to be married by their own parish priest, in the 
presence of two or three witnesses. 

3dly. The parties express, in the presence of the priest, their mutual 
consent, according to the usual form of the Church ; after which the priest 
says, " I join you in matrimony, in the name of the Father, and of the Son, 
and of the Holy Ghost. Amen !" 

4thly. The priest blesses the ring, saying, " Bless, God, the ring, 
which we bless in thy name, that she that shall wear it, keeping inviolable 
fidelity to her spouse, may ever remain in peace and in thy will, and 
always live in mutual charity. Through Christ our Lord. Amen !" 

The priest sprinkles the ring with holy water ; and the bridegroom 
taking it, puts it on the fourth ringer of the left hand of the bride, saying, 
" In the name of the Father, and of the Son, and of the Holy Ghost. 



DIFFERENT NATIONS. 373 

Amen." Here, also, according to the custom of Ireland, the bridegroom 
puts some gold and silver into the hand of the bride, saying, " With this 
ring, I thee wed, this gold and silver I give thee, and with all my worldly 
goods I thee endow." 

•5thly. After this, if the nuptial benediction is to be given, the priest 
says the mass appointed in the Missal, for the bridegroom, and the bride ; 
and having said the Pater Noster, he prays over the new married couple, 
after which he administers to them the sacrament, and concludes by ad- 
monishing them to be faithful and affectionate to each other.^ 

GREEK CHURCH. 

This Church disowns the authority of the pope, and denies that the 
Church of Rome is the true Catholic Church. Yet, in many respects, 
its rites and ceremonies appear as idle and unfounded, as those of the 
former. Their priests wear their beards and a peculiar dress. The 
virgin Mary is the great object of veneration, and there is scarcely a 
cottage without her picture, with a light before it. Among other absurdi- 
ties, they administer the extreme unction, by anticipation, to whole 
households. They do not admit, like the Roman Church, of images or 
statues, but use paintings and silver shrines. In their churches, which 
are generally small and plain, the men and women sit apart, and have 
separate entrances. In praying, they face to the east, and seldom kneel. 
There are only one hundred and thirty days in the year free from fasts, 
which are strictly kept. 

Weddings among the Greeks are celebrated with rejoicings, and a 
procession attends the bride to her future home. In the procession are 
often many young girls, dressed in white, preceded by music, who 
scatter flowers in the path. 

The funerals are attended with show. The body is richly dressed, 
and strewed with flowers. A long procession is formed, and two or three 
old women hired for the occasion, walk by the side of the bier howling, and 
asking of the dead such questions as these, " Why did you die ? you had 
money, friends, a fair wife, and many children. Why did you die ?" 
On the ninth day after, a feast is given by the nearest relative, accom- 
panied with music and dancing. 

In the Russian Church, which is a branch of the Greek Church, the 
clergy are extremely ignorant. Every house has a painting of some 
saint, or of the virgin, before which the inmates offer prayers, and per- 
form many ceremonies. Their fasts and festivals, which are numerous, 
are observed with great strictness ; the latter with much rejoicing. A 
great reverence is entertained for the number forty, which a Russian 
seeks frequent occasion to use ; for example, to express twenty shillings, 
he would say forty six-pence. Baptism is performed by trine immersion, 
and with much ceremony. 

The marriages of the nobility are solemnized much as in other parts 
of Europe ; but the courtship of the peasants is singular. The suitor 
applies to the mother, saying, " Produce your merchandize, we have 

* Catholic Christian. 

32 



374 RELIGIOUS WORSHIP OF 

money for it." Should the bargain be concluded, the bride at the wed- 
ding is crowned with a chaplet of wormwood, not an unapt emblem for 
the wife of a Russian boor. Hops are thrown over her head, with the 
wish that she may prove as fruitful as this plant. Second marriages are 
tolerated ; the third are considered scandalous ; and the fourth absolutely 
unlawful. On the burial of a deceased person, a paper signed by the 
bishop is put into his hand, as a passport to a better world. 

LUTHERANS. 

In 1523, Luther drew up a liturgy or form of prayer and administra- 
tion of the sacraments, which, in many particulars, differed little from the 
mass of the Church of Rome. But he did not intend to confine his 
followers to this form ; and hence every country, where Lutheranism 
prevails, has its own liturgy, which is the rule of proceeding in all that 
relates to external worship, and the public exercises of religion. The 
liturgies used in the different countries, which have embraced the system 
of Luther, perfectly agree in all the essential branches of religion, in all 
matters that are of real moment and importance ; but they differ widely 
in many things of an indifferent nature, concerning which the Scriptures 
are silent, and which compose that part of the public religion that derives 
its authority from the wisdom and appointment of men. Assemblies for 
the celebration of divine worship meet every where at stated times. 
Here the Holy Scriptures are publicly read ; prayers and hymns address- 
ed to the Deity ; the sacraments administered ; and the people instructed, 
in the knowledge of religion, and excited to the practice of virtue, by the 
discourses of their ministers. 

Of all Protestants, the Lutherans are perhaps those who differ least 
from the Church of Rome, not only in regard to their doctrine of consub- 
stantiation, namely, that the body and blood of Christ are materially 
present in the sacrament of the Lord's supper, though in an incompre- 
hensible manner ; or, that the partakers of the Lord's supper receive along 
with, under, and in the bread and wine, the real body and blood of 
Christ ; but likewise as they represent several religious practices and 
ceremonies as tolerable, and some of them useful, which are retained in 
no other Protestant Church. Among these may be reckoned the forms 
of exercises in the celebration of baptism ; the use of wafers in the 
administration of the Lord's supper ; the private confession of sins ; the 
use of images, of incense, of lighted tapers in their churches, (particu- 
larly at the celebration of the Lord's supper,) with a crucifix on the altar. 
All these are practices of the Church of Rome. Some of them, how- 
ever, are not general, but confined to particular parts. 

Formerly, private confession was universally practised by the Lutherans, 
though they never held, with the Roman Catholics, forgiveness of sins 
in this world to be necessary for forgiveness in another life ; and it was 
connected with the disgraceful custom of giving, on that occasion, a small 
present to the confessor. This confession money, as it was called, con- 
stituted in many places an important part of the clergyman's salary ; 
but this custom, as well as private confession itself, has been abolished 



DIFFERENT NATIONS. 375 

in most of the Lutheran countries and congregations, and another source 
of revenue substituted in its place. A kind of public and general con- 
fession is in use as a preparative to the Lord's supper. 

The public baptism of infants among the Lutherans is administered in 
the church by some person in orders, as soon after the birth of the child 
as it may be convenient. The priest begins with exorcism. Next, he 
makes the sign of the cross on the face and the breast of the infant. 
Then he repeats some prayers, and reads that part of the tenth of Mark, 
which speaks of bringing children to Jesus. Next, he lays his hand on 
the head of the child and says the Lord's prayer ; after which, he inquires 
the name of the infant, and then asks him three times, whether he 
renounces the devil and his works, and three times whether he believes 
in God the Father, and so on, to all which, for the infant, the godfather 
answers in the affirmative. Then the naked head of the child is held 
over the font, and the priest pours water three times over it, while he is 
pronouncing the usual baptismal words, pouring once in the name of the 
Father, a second time in the name of the Son, and a third time in the 
name of the Holy Ghost. Then he covers the head of the child, and 
before he returns it to the godfather, he pronounces, with his hand upon 
the head, a short benedictory prayer. 

The private baptism of infants is allowed only in cases of necessity. 
In such cases, baptism is administered by a priest or layman, or a sworn 
midwife, or the mother of the babe. This being an hasty performance 
of baptism, the far greater part of the service is omitted, as the renun- 
ciation of Satan, and the profession of faith ; but if the child lives, he is 
afterwards carried to church, and the priest adds the parts which had been 
omitted. 

The baptism of exposed infants is performed as the public baptism of 
infants. 

Some time before the baptism of adults they are instructed ; at the 
administration, exorcism is omitted ; godfathers are not allowed to answer, 
but the person to be baptized is himself publicly catechised. He renoun- 
ces Satan ; professes his belief of the creed ; and, kneeling on a little 
bench, and leaning his head over the font, the priest pours water on it, 
while he utters the baptismal words. * 

CHURCH OF ENGLAND. 

The Church of England allows of but two sacraments — the eucharist 
and baptism. The former of these is generally taken by persons a little 
before death, as is that of extreme unction in the Koman Catholic Church ; 
but it is administered once a month publicly in the Church. The manner 
of its administration may be seen in every common prayer book. 

Baptism is the other sacrament of the Church of England, and may 
be administered to either infants or adults ; but generally to the former, 
and is either public or private. There are three services for this sacra- 
ment : " 1st, the ministration of public baptism of infants, to be used in 

* Robinson's History of Baptism. 



376 



RELIGIOUS WORSHIP OF 



the church ; 2d, the ministration of baptism of children in houses ; and 
3d, the ministration of baptism to such as are of riper years, and are 
able to answer for themselves." Infants receive their Christian names at 
this rite. 

The use of sponsors, or godfathers, at the time a child is baptized or 
christened, as it is called, is indispensable : for a male, there must be two 
godfathers and one godmother ; and for a female, two godmothers and 
one godfather, who " promise a vow," in the child's name, " that it shall 
renounce the devil and all his works ; believe all the articles of the 
Christian faith ; keep God's holy will and commandments, and walk in 
the same, till the end of his life." 

Confirmation. — When children are properly instructed in the nature and 
obligations promised for them in baptism, by the Church catechism, they are 
then required to be presented to the bishop for confirmation, in order to 
ratify those vows, in their own persons, by this rite ; but not being instituted 
by Christ, it cannot properly be called a sacrament. The office of the 
Church begins with a serious admonition to all those, who are desirous 
to partake of its benefits ; and that they should renew in their own names 




Confirmation. • 

the solemn engagements, which they entered into by their sureties, at 
their baptism, and this in the presence of God and the whole congregation ; 
to which every one ought to answer, with reverence and serious conside- 
ration, I do. Then follow some acts of praise and prayer, proper for the 
occasion. The ceremony consists of the imposition, or laying on of 
hands upon the head. The office concludes with suitable prayers. The 
bishop, having laid his hand upon the head of each person, as a token 
of God's favor, humbly supplicates the Almighty and everlasting God, 
that his hand may be over them, and his Holy Spirit may be always with 
them, to lead them in the knowledge and obedience of his loord, so that at 
the end of their lives they may be saved through Jesus Christ, and to this is 
added a collect out of the communion service, concluding with the bishop's 
blessing, who now desires, that the blessing of Almighty God, the Father, 



DIFFERENT NATIONS. 377 

Son, and Holy Ghost, may be bestowed upon them, and remain with 
them forever. 

Matrimony is not deemed as a sacrament in this Church, although 
regarded as a sacred and holy rite. It is performed either in public in 
the church, or in a private house, and either by license or the publication 
of banns. 

The funerals of the Church of England are very simple and affecting ; 
and the service of the most solemn and devout kind. 

Baptism in the Presbyterian Church of Scotland is practised by none 
but ministers, who do it by sprinkling ; and whether performed in private 
or in public, it is almost always preceded by a sermon. 

The Lord's supper is not administered so frequently in Scotland, as in 
some other places. Some time before this takes place, it is announced 
from the pulpit. The week before, the kirk sessions meets, and draws 
up a list of all the communicants in the parish, according to the minister's 
examination book, and the testimony of the elders and deacons. Accord- 
ing to this list, tickets are delivered to each communicant, if desired, and 
the ministers and elders also give tickets to strangers, who give sufficient 
testimonials. None are allowed to communicate without such tickets, 
which are produced at the table. Those who never received are instruct- 
ed by the minister, and by themselves, in the nature of the sacraments, 
and taught what is the proper preparation thereunto. The Wednesday 
or Thursday before, there is a solemn fast, and on the Saturday there 
are two preparatory sermons. On Sunday morning, after singing and 
prayer as usual, the minister of the parish preaches a suitable sermon ; 
and when the ordinary worship is ended, he in the name of Jesus Christ 
forbids the unworthy to approach, and invites the penitent to come and 
receive the sacrament. Then he goes into the body of the church, where 
one or two tables, according to its width, are placed, reaching from one 
end to the other, covered with a white linen cloth, and seats on both 
sides for the communicants. The minister places himself at the end, or 
middle of the table. After a short discourse, he reads the institution, 
and blesses the elements ; then he breaks the bread and distributes it, 
and the wine to those that are next him, who transmit them to their 
neighbors ; the elders and deacons attending to serve, and see that the 
whole is performed with decency and order. Whilst these communicate, 
the minister discourses on the nature of the sacrament ; and the whole 
is concluded with singing and prayer. The minister then returns to the 
pulpit and preaches a sermon. The morning service ended, the congre- 
gation are dismissed for an hour ; after which the usual afternoon worship 
is performed. On the Monday morning, there is public worship with two 
sermons ; and these, properly speaking, close the communion service. 
No private communions are allowed in Scotland. 

Marriage is solemnized nearly after the manner of the Church of 
England, with the exception of the ring, which is deemed a great relic 
of "popery." By the laws of Scotland, the marriage knot may be tied 
without any ceremony of a religious nature : a simple promise in the 
presence of witnesses, or a known previous cohabitation, being sufficient 
48 32* 



378 



RELIGIOUS WORSHIP OF 



to bind the obligation. That most ridiculous, often immoral, and almost 
always injurious practice of marrying at Gretna Green is still in use, 




Gretna Green. 

where a blacksmith performs the ceremony according to the rights of the 
Church ! 

The funeral ceremony is performed in total silence. The corpse is 
carried to the grave, and there interred without a word being spoken on 
the occasion. 

BAPTISTS. 

The distinguishing peculiarity of this denomination of Christians, so 
far as their ceremonies are concerned, relates to their mode of baptism, 
which is administered only to adults, and by immersion. The following is 
an account of a public baptism of forty-eight persons among the English 
Baptists, for which we are indebted to Robinson's History of the Baptists. 

The administrator, in a long black gown of fine baize, without a hat, 
with a small New Testament in his hand, came down to the river side 
accompanied by several Baptist ministers and deacons of their churches, 
and the persons to be baptized. The men came first, two and two, with- 
out hats, and dressed as usual, except that instead of coats, each had on 
a long white baize gown, tied round the waist with a sash. Such as 
had no hair, wore white cotton or linen caps. The women followed the 
men, two and two, all dressed neat, clean and plain, and their gowns 
white linen or dimity. It was said the garments had knobs of lead at 
the bottom to make them sink. Each had a long light silk cloak, 
hanging loosely over her shoulders, a broad riband tied over her gown 
beneath her breast, and a hat on her head. They all ranged themselves 
round the administrator at the water side. A great multitude of spec- 
tators stood on the banks of the river on both sides ; some had climbed 
and sat on the trees ; many sat on horseback and in carriages, and all 
behaved with a decent seriousness, which did honor to the good sense 
and the good manners of the assembly, as well as to the free constitu- 



DIFFERENT NATIONS. 379 

tion of this country. First, the administrator read an hymn, which the 
people sang. Then, he read that portion of Scripture, which is read in 
the Greek church on the same occasion, the history of the baptism of 
the eunuch, beginning at the twenty-sixth verse, and ending with the 
thirty-ninth. About ten minutes he stood expounding the verses, and, 
then taking one of the men by the hand, he led him into the water, 
saying, as he went, See here is tvater, what doth hinder ? If thou believ- 
est with all thine heart, thou mayest be baptized. When he came to a 
sufficient depth he stopped, and with the utmost composure placing him- 
self on the left hand of the man, his face being towards the man's shoul- 
der, he put his right hand between his shoulder behind, gathering into 
it a little of the gown for hold : the fingers of his left hand he thrusted 
under the sash before, and the man putting his two thumbs into that 
hand, he locked all together by closing his hand. Then he deliberately 
said, " I baptize thee in the name of the Father, and of the Son, and of 
the Holy Ghost," and while he uttered these words, standing wide, he 
gently leaned him backward and dipped him once. As soon as he had 
raised him, a person in a boat, fastened there for the purpose, took hold 
of the man's hand, wiped his face with a napkin, and led him a few 
steps to another attendant, who then gave him his arm, walked with him 
to the house, and assisted him to dress. There were many such in 
waiting, who, like the primitive susceptors, assisted during the whole 
service. The rest of the men followed the first, and were baptized in 
like manner. After them the women were baptized. 

A female friend took off at the water side the hat and cloak. A 
deacon of the church led one to the administrator, and another from 
him ; and women at the water side took each, as she came out of the 
river, and conducted her to the apartment in the house, where they 
dressed themselves. When all were baptized, the administrator, com- 
ing up out of the river, and standing at the side, gave a short exhortation 
on the honor and the pleasure of obedience to divine commands, and 
then with the usual benediction dismissed the assembly. About half an 
hour after, the men newly baptized having dressed themselves, went 
from their rooms into a large hall in the house, where they were pre- 
sently joined by the women, who came from their apartments to the same 
place. Then they sent a messenger to the administrator, who was 
dressing in his apartment, to inform him they waited for him. He 
presently came, and first prayed for a few minutes, and then closed the 
whole by a short discourse on the blessings of civil and religious liberty, 
the sufficiency of Scripture, the pleasure of a good conscience, the 
importance of a holy life, and the prospect of a blessed immortality. 

CONGREGATION ALISTS . 

The rites and ceremonies of the Congregationalists are few and simple 
— more so, than among most other denominations of Christians. 

Public worship among them is generally introduced by invoking the 
Divine blessing upon the services of the sanctuary. This is followed 
by reading a portion of Scripture, which is accompanied by some minis- 
ters with explanatory remarks. Then follows a psalm or hymn, which 



380 RELIGIOUS WORSHIP OF 

is sung by the choir next, an extempore prayer is offered, during which 
the congregation most generally stand, though this is entirely optional 
with them. Singing again occurs, and then a sermon follows, which is 
generally founded upon a small portion of Scripture, from which is de- 
duced a doctrine or proposition, which is attempted to be illustrated, proved, 
and enforced. A short prayer is added, invoking the divine blessing 
upon the word, and the service concludes with a benediction, during 
which the congregation stand. This is the usual order of the morning 
service. That of the afternoon' differs from this only in omitting the 
reading the Scriptures ; but an additional psalm or hymn is sung, which 
immediately precedes the benediction. 

Baptism. — This rite is administered in the Congregationalist church, 
not only to adults, but also to the children of such parents as unite them- 
selves to the visible family of Christ. When an infant is to receive bap- 
tism, the parents introduce the child at some convenient time, either at 
the commencement or conclusion of public service. Previously to the 
administration of the ordinance, a prayer is offered by the minister in- 
voking the divine blessing upon the parents, and child, with other senti- 
ments appropriate to the occasion and circumstances : after which, the 
child is presented at the table adjoining the pulpit, on which has bean 
previously placed a basin or font of water. The minister is here inform- 
ed by the parents, the father, if he be present, what name has been se- 
lected for the child — upon which, dipping his hand into the water, he 
takes such a portion as is convenient, and sprinkles it upon the face of 
the child, at the same time pronouncing the name of it, and making de- 
claration that he baptizes it, in the name of the Father, Son, and Holy 
Ghost. Then follows, in some churches, an exhortation to the parents ; 
but usually this is omitted, and the ceremony is concluded by prayer. In 
the baptism of an adult, the order of services are essentially the same. 

Lord's Supper. — This ordinance is administered in many of the 
churches on the first Sabbath of every month ; but in some, but once in 
two or three months. It is usually preceded by a lecture preparatory, 
which is held a day or two previous to the Sabbath. The time of the 
celebration is commonly between the morning and afternoon service, 
unless the church be large, when it takes the place of the latter service. 
A recital of the words of institution recorded by Paul in 2 Cor. xi. 23 — 
26., together with such remarks as may be deemed expedient, usually 
opens the ceremony. This is followed by a prayer or invocation, during 
which the element of bread is consecrated to the purpose of symbolizing 
the body of the Lord Jesus Christ, considered as broken for sin. The 
bread is then broken, after which, having announced that it has been 
duly set apart to a sacred and sacramental use, the minister gives it in 
charge to the deacons, to be distributed to the communicants, reciting the 
words, " Take, eat," &c. 

In like manner, the wine is consecrated by the giving of thanks, after 
which it is conveyed to the communicants, the minister reciting the 
words, " This cup is the New Testament." 



DIFFERENT NATIONS. 381 

The service is then concluded, after the example of Christ and his 
disciples by singing a hymn, and the usual benediction follows. 

METHODISTS. 
The administration of the Lord's supper in the Methodist connection 
is introduced by reciting one or more select passages of Scripture, during 
which a collection is taken up for the poor. This is followed by an in- 
vitation to the proper subjects of the ordinance to attend upon it, with 
"humble confession to Almighty God ;" upon which the minister offers a 
general confession, in the name of all who are invited to receive the 
holy communion, during which both he and the people kneel. This is 
followed by a prayer for pardon, the cleansing influences of the Divine 
Spirit, and devout thanksgiving. Next, the elements of bread and wine 
are duly consecrated by prayer : after which, having first received the 
communion in both kinds himself, the minister delivers the same to such 
other ministers as may be present, and after that to the people. When 
all have communicated, and the remaining consecrated elements have 
been decently covered, the Lord's prayer is recited, the people repeating 
after the minister every petition. Other prayers follow, if time permit, 
and the service is concluded by a benediction upon the communicants. 

Baptism. — In the ministration of baptism to infants, the minister com" 
ing to the font filled with pure water, offers an exhortation suited to the 
sacred office ; after which he prays in an especial manner for the child 
presented to receive the holy ordinance. This being ended, the congre- 
gation rise, and the minister recites the words of the Gospel written by 
Mark x. 13, &c. Then taking the child into his hands, he requests its 
friends to name it ; upon which, naming it after them, he sprinkles or 
pours water upon it, or if desired immerses it in water, and makes de- 
claration, that he baptizes it in the name of the Father, Son, and Holy 
Ghost. Then all kneeling, the Lord's prayer is recited, and an extem- 
pore prayer is offered, which finishes the services. The baptism of adults 
proceeds much in the same order. 

FRIENDS. 
This body of professing Christians are distinguished for great sim- 
plicity of manners and customs, both in relation to their intercourse 
with mankind, and their religious worship and ceremonies. They con- 
sider as obstructions to pure worship, all forms which divert the at- 
tention of the mind from the secret influences of the Holy Spirit. They 
meet together in religious assemblies, but deem it their duty to maintain 
silence, until such time as some one of their body is moved by divine in- 
fluence to address the congregation, which is usually done in a calm and 
dignified manner. They reject a regular Gospel ministry viewing it 
lawful for every person, whether male or female, to address their meet- 
ings, if moved thereto by the Spirit. They reject also the Sabbath, sing- 
ing, baptism, and the Lord's supper. They have no family worship, and 
no religious service at meals. They practise great abstemiousness in 
their living, and religiously avoid all amusements, all forms of politeness. 



382 RELIGIOUS WORSHIP OF 

and respect of persons. They disuse the names of the months and 
years, and the custom of speaking to a single person in the plural 
number. 

When persons belonging to their order design to become connected by 
marriage, they appear together and propose their intention to the monthly 
meeting, and', if not attended by their parents and guardians, produce a 
written certificate of their consent, signed in the presence of witnesses. 
The meeting then appoints a committee to inquire whether they be clear 
of other engagements respecting marriage ; and if at a subsequent meet- 
ing, to which the parties also come and declare the continuance of their 
intention, no objections be reported, they have the meeting's consent to 
solemnize their intended marriage. This is done in a public meeting 
for worship, towards the close whereof the parties stand up, and solemnly 
take each other for husband and wife. A certificate of the proceedings 
is then publicly read, and signed by the parties, and afterwards by the 
relations and others as witnesses. Of such marriage the monthly meet- 
ing keeps a record ; as also of the births and burials of its members. A 
certificate of the date, of the name of the infant, and of its parents, signed 
hy those present at the birth, is the subject of one of these last-mentioned, 
records ; and an order for the interment, countersigned by the grave-maker, 
of the other. The naming of children is without ceremony. Burials 
are also conducted in a simple manner. The body, followed by the re- 
lations and friends, is sometimes, previously to interment, carried to a 
meeting ; and at the grave a pause is generally made : on both which 
occasions, it frequently falls out that one or more friends present have 
somewhat to express for the edification of those who attend ; but no reli- 
gious rite is considered as an essential part of the burial.^ 

SHAKERS. 

The peculiar religious customs of this sect, in relation to public wor- 
ship, to which we shall confine our attention, are thus given by an eye 
witness,! during a visit to that branch, which reside at New Lebanon. 

" On account of the smallness of their meeting-house, two or three 
of their families do not assemble in it, but maintain public worship 
among themselves. And owing to the inclemency of the season, but 
about two hundred assembled on the day I was with them, nearly an 
equal number of males and females. After being seated and sitting 
awhile in silence, they deliberately arose and formed in rows, males 
and females facing each other, leaving a space between them, of about 
six feet at one end, and about fifteen or twenty at the other. The 
worship then commenced by singing a hymn, in which all appeared to 
join who were capable of singing ; and most of them throughout the 
meeting, in all their singing, seemed to have their compositions by heart. 
Then two elders in succession made short addresses to their brethren 
and sisters, congratulating them on their privileges and advantages, and 
exhorting them to faithfulness in their Christian duties ; after which, two 
hymns were sung in the same manner as before ; the elder who first 

* Buck's Theol. Diet., vol. ii. t Rev. Mr. Benedict. 



DIFFERENT NATIONS. 383 

spoke, then made another short address to the assembly, and told them 
it was their privilege to go forth to worship God in the dance. They 
accordingly prepared for that devotion by moving the seats, and the men 
laying off their coats. They were arranged in six rows the whole 
length of the house, the men at one end and the women at the other, 
with a small space between the two companies. A number of both 
sexes did not join in the dance, either from age, infirmity, indisposition, 
or for the want of room, as all are at liberty to unite or not, in this pecu- 
liar exercise. Facing the ranks with their backs against the opposite 
sides of the house, stood about sixteen or twenty singers, male and 
female, who, serving as musicians for the dance, suddenly struck up a 
tune of a suitable description, when the dancing immediately commenc- 
ed, and continued through a song of considerable length. After a short 
pause, another song was struck up, and the dancing again went on, and 
so continued through six songs. I am informed they commonly dance 
not more than three or four songs, and sometimes not more than two. 
The singers, during the time of dancing, kept a continued motion with 
their hands as if beating the time, and at the end of each dancing song, 
and also at the close of their hymns, when they did not dance, they all 
made a peculiar obeisance, apparently to each other, but I am informed 
that, instead of any compliment, this 13 merely a reverential manner of 
closing the service. After the dancing was over, the elder who had 
spoken twice before, made another short address to the assembly, and 
nothing could exceed the apparent discrepancy between the plainness 
and gravity, and the hoary headed sanctity of the venerable elder, who 
was the master of the ceremonies on this occasion, and the unusual 
service they had performed. But on the mind of a Shaker, no such 
impressions are made ; he considers dancing as a most suitable, rational, 
and edifying part of the service of God, in which the most pious emo- 
tions of his soul are expanded towards his Maker ; and because it is made 
an occasion of merriment and sin by a thoughtless world, is no stronger 
reason, in his opinion, why it should be discontinued, than that singing, 
or the exercise of any other faculty, should be abandoned because it has 
been abused. 

" After the dancing was over, the elder just referred to made a third 
short address to the worshippers. Then one of their public speakers 
addressed himself for a few minutes to the spectators, and in a very 
concise and intelligible manner illustrated the nature of the Gospel, 
its advantages, promises, &c. Then a third hymn or anthem was 
sung, and the assembly was dismissed. The whole occupied about 
one hour and a quarter. 

" The dancing was simple in its form, but it was truly and pro- 
perly a dance ; the tunes, the gestures, and all the attending circum- 
stances, of necessity, come under this name ; and the Shakers use no 
circumlocution in describing this part of their worship. It consisted 
in marching quickly backwards and forwards in ranks, turning round 
and shuffling to the tune. 

" All were uniformly clad, all moved with the utmost regularity and 
uniformity, and an unvaried repetition of the routine described, consti- 



384 RELIGIOUS WORSHIP OF 

tuted this strange and unusual method of Christian devotion. Though 
the day was cold and raw, yet most of them were in a state of perspira* 
tion, and some of them apparently much fatigued. 

" They have but one meeting in their meeting-house on the Sabbath, 
but meetings are maintained a number of times through the week in 
each family. 

" When the number of spectators is large, as is generally the case in 
the summer season, and especially during the resort of company to the 
New Lebanon Springs, one of their public speakers delivers a discourse 
in the form of a sermon, much like other preachers. 

" The family with whom I tarried had a meeting in the evening, in a 
hall about fifty by eighteen, fitted on purpose for a meeting room. This 
meeting was conducted much like the one already described; only, 
instead of the dance, they went forth in the march, ' as a figure of 
marching the heavenly road, and walking the streets of the New Jeru- 
salem.' 

" The party consisted of between forty and fifty; they moved with a 
quick step around the hall, from one end to the other, and around a 
company of six or eight singers in the centre of it, all singing hymns 
descriptive of their worship, and gently waving their hands in a hori- 
zontal position. In this manner five marches were performed, of about 
six or eight revolutions each, and at the intervals short addresses were 
made by one of their elders, similar to those already mentioned. The 
whole lasted about forty minutes. At some of the rounds they all 
clapped their hands while singing, as if overwhelmed with ecstasy and 

joy- 

"The Shakers, both in public and private, have a Quakerish appearance ; 
but as soon as their worship commences, and their loud and animated 
singing is struck up, they appear entirely different from that retiring and 
contemplative community. The Shakers are indeed a musical people, 
and go beyond almost any other denomination in the proportion of time 
they devote to this exhilarating exercise."^ 

DUNKERS. 

This sect, some account of which has been given in a preceding page, 
dress in a manner peculiar, to themselves. They wear a coat or tunic, 
which reaches down to their heels, with a sash or girdle round the waist, 
and a cap or hood hanging from the shoulders. The men religiously 
abstain from shaving either their hair or beard. The sexes have separate 
habitations, and a different set of regulations. In each of the houses 
appropriated to the men and women, there is a banqueting house, and 
an apartment for public worship ; for the brethren and sisters of the 
fraternity do not meet together even at their devotions. Their diet con- 
sists chiefly of roots and other vegetables; the rulers of their society not 
allowing them the use of flesh, except mutton, which is eaten on the 
occasion of a love-feast, at which time the brethren and sisters dine 
together. In each of their little cells, they have a bench fixed to serve 

* Benedict's History of all Religions. 



DIFFERENT NATIONS. 385 

the purpose of a bed, and a small block of wood for a pillow. They 
allow of no intercourse between the brethren and sisters before marriage ; 
and when they do marry, they remove from the settlement, but preserve 
their connection with the society. Their Church government and disci- 
pline are the same with the English Baptists, except that every brother 
is allowed to speak in the congregation ; and their best speaker is usually 
ordained to be their preacher. They have deacons and deaconesses from 
among their eldest widows, and exhorters, who are all licensed to use 
their gifts statedly or occasionally.^ 

MORAVIANS, OR UNITED BRETHREN. 

Among this religious community are to be found economies, or choir 
houses, where they live together; the single men and single women, 
widows and widowers, apart, each under the superintendence of elderly 
persons of their own class. In these houses, every person who is able, 
and has not an independent support, labors in his occupation, and contri- 
butes a stipulated sum for his maintenance. Their children are educated 
with peculiar care ; their subjection to their superiors and elders is singu- 
lar, and is strikingly manifested in their missions and marriages. In the 
former, those who have offered themselves for this service, and are 
approved as candidates, wait their several calls, referring themselves 
entirely to the discipline of the lot ; and, it is said, never hesitate, when 
that has decided the place of their destination. In marriage, they may 
only form a connection with those of their own communion, and the brother 
who transgresses in this respect is immediately dismissed from Church fel- 
lowship. Sometimes a sister, by express license from the elder's confe- 
rence, is permitted to marry a person of approved piety in another 
communion ; yet still to join in the Church ordinances, as before. A 
brother may make his own choice of a partner in the society ; but as 
all intercourse between the different sexes is carefully avoided, very few 
opportunities of forming particular attachments are found, and they 
usually rather refer their choice to the Church than decide for themselves. 
And as the lot must be cast to sanction their union, each receives his 
partner, as a divine appointment. Within a few years some of the above 
peculiarities of the United Brethren, it is believed, have been done away. 
Their former practice of a community of goods has also been abolished ; 
with the condition that landed property belongs to the Church as formerly, 
and is rented to individuals. Their public worship is very simple ; 
their singing accompanied by an organ, played in a soft and solemn 
manner. 

On a Sunday morning they read the liturgy of their own Church, after 
which a sermon is preached, and an exhortation given to the children. 
In the afternoon they have private meetings, and public worship in the 
evening. Previous to the holy communion, which is administered once 
a month, and on Maunday Thursday, every person intending to commu- 
nicate converses with one of the elders on the state of his soul. The 
celebration of communion is preceded by a love feast ; and on Maunday 

* Dictionary of all Religions. 

49 33 



SS6 RELIGIOUS WORSHIP OF 

Thursday by a solemn Pedilavium, or washing of each other's feet; 
after which the kiss of charity is bestowed : all which ceremonies they 
consider as obligatory, and authorized in all ages of the Church ; quoting 
John xiii. 14. 1 Peter v. 14. Rom. xvi. 16. On Easter Sunday they 
attend the chapel, (or in some places the burial-ground,) where they read 
a peculiar liturgy, and call over the names of all their members who 
died in the preceding year. And every morning, in Easter week, they 
meet at seven o'clock, to read the Harmonies of the Gospel on the Cru- 
cifixion, &c.^ 

MENNONITES. 

In respect to divine worship among this sect, an account of which has 
already been given, it is conducted much as among the Churches of the 
reformed, or among the Dissenters in England ; only with this peculiarity, 
that collections are made every Sabbath day (sometimes in the middle 
of the sermon) in two bags; one for the poor, and the other for the 
expenses of public worship. They reject infant baptism, and refuse to 
commune at the Lord's table with any who administer it to children, 
unless re-sprinkled. In some parts of North Holland, young people are 
baptized on the day of their marriage. They baptize by pouring or 
sprinkling thrice, as Menno is said to have done, in the name of the 
Holy Trinity. 

In Pennsylvania, in which large Churches of this denomination 
exist, they do not baptize by immersion, although they administer the 
ordinance to none but adult persons. The usual practice is this : 
the person to be baptized kneels before the minister, upon which the 
latter holds his hands over him, into which the deacon pours water, and 
through which it runs on to the head of the baptized, after which follows 
a prayer accompanied by the imposition of hands. There is said to be 
a branch of this sect, consisting of about a thousand souls, in Alsace, 
who, in their peculiarities, strongly resemble the Quakers. About their 
dress they use no buckles nor buttons. The men never shave themselves. 
Maidens wear their hair loose, while married women gather it up, and 
bend it round the head. With regard to baptism, they hold a middle 
course, administering the rite to youth, at the age of eleven or twelve, 
and then by sprinkling ; the person thus admitted into the Church laying 
his hands on his breast, and answering for himself, which they consider 
essential to the sacrament.t 

SANDEMANIANS. 

A sect that originated in Scotland about the year 1728 ; and was origi- 
nally called Glassites, after its founder, Mr. John Glass. The latter, 
however, who was a minister of the established Church in Scotland, 
being expelled on account of a supposed design to subvert the national 
covenant, and destroy the foundation of all national establishments, his 
followers formed themselves into Churches, conformable, in their institu- 
tion and discipline, to what they apprehended to be the plan of the first 

* Dictionary of all Religions. t Dictionary of all Religions. 



DIFFERENT NATIONS. 387 

Churches mentioned in the New Testament. Some years after, Mr. 
Sandeman imbibing the same opinions, and being a more conspicuous 
character, the followers of Glass became known by the name of Sande- 
manians. The practices in which this denomination differ from the 
generality of other Christians are — their weekly administration of the 
Lord's supper ; their love feasts, of w r hich every member is not only 
allowed, but required to partake ; and which consist of their dining 
together at each other's houses, in the interval between the morning and 
the afternoon service ; their kiss of charity, on the admission of a new 
member, and other occasions, (Rom. xvi. 16.) their weekly collections 
before the Lord's supper, for the support of the poor, and other necessary 
expenses ; mutual exhortation ; abstinence from blood, and from things 
strangled ; and the washing of each other's feet. Every one (it is said) 
considers all that he has in his possession and power, liable to the calls 
of the poor and the Church. They also hold it to be unlawful to lay 
up treasures upon earth, by setting them apart for any distant, future, 
and uncertain use. They allow of public and private diversions, so far 
as they are not connected with circumstances really sinful. Mr. S. 
pleads, towards the close of his " Letters on Theron and Aspasio," pretty 
much in favor of theatrical amusements ; and it is said, that an attend- 
ance on them is very common among his followers : but apprehending a 
lot to be sacred, they disapprove (merely on this account) of lotteries, 
playing at cards, dice, and all games of chance. 

They have a plurality of elders, pastors, or bishops, in each Church. 
In the choice of them, the want of learning, or engagement in trade, is 
no sufficient objection, if qualified according to the instructions given by 
Paul to Timothy and Titus : but second marriages disqualify for the office. 

In discipline they are strict and severe, thinking themselves obliged to 
separate from the communion and worship of all such religious societies 
as appear to them not to profess the simple truth for their only ground 
of hope, and who do not walk in obedience to it. Moreover, as in 
their Church proceedings they are not governed by majorities, but esteem 
unanimity to be absolutely necessary, whenever a member differs from 
the rest, he must give up the point or be excluded. In their families, it 
is said, there is but little social worship ; for conceiving it unlawful to 
join in prayer with one who is not a brother or sister, and finding no 
express precept or precedent in the Scriptures for family prayer, that, 
which by other Christians is held sacred as a part of moral obligation, is 
by them very commonly disregarded.^ 

JUMPERS. 
Persons so called from the practice of jumping during the time 
allotted for religious worship. This singular practice began, it is 
said, in the western part of Wales, about the year 1760. It was soon 
after defended by Mr. William Williams, (the Welch poet, as he is some- 
times called,) in a pamphlet, which was patronized by the abettors of 
jumping, in religious assemblies. Several of the now zealous itinerant 

* Dictionary of all Religions. 



388 



RELIGIOUS WORSHIP, &c. 



preachers encouraged the people to cry out gogoniant, (the Welch word 
for glory,) amen, &c. &c ; to put themselves in violent agitation, and, 
finally, to jump until they were quite exhausted, so as often to be obliged 
to fall down on the floor or the field, where this kind of worship was 
held. These scenes continue sometimes for two or three hours, and 
sometimes during half the night, after having produced the greatest con- 
fusion, and too often turned the solemnities of religion into the most 
xtravagant clamors and gestures.^ 



HARMONISTS. 



Certain emigrants from Wurtemburg to America, about the year 1805, 
Under Mr. George Rapp, their pastor, being compelled to leave their 
native country, on account of the then government insisting upon their 
attendance upon the parish church, after some alteration had been made 
in the public service, which they did not approve. On their arrival in 




Town of Economy, Pennsylvania. 

America, they formed the village of Economy, a few miles below Pitts- 
burg, on the west bank of the Ohio. This village is neatly built with 
broad, rectangular streets, and handsome frame-houses. They have a 
large woollen and cotton manufactory, and carry on various branches of 
manufacture. All their property is nominally held in, common. By 
profession, they are Lutherans ; but their leader appears to have imbibed 
some mystical notions, which are at variance with the received opinions 
of his sect. One custom among this people is peculiar. They keep 
watch by turns at night : and, after crying the hour, add, " A day is 
past, and a step made nearer our end. Our time wears away, and the 
joys of heaven are our reward." 



* Buck's Theol. Diet. 



389 



PROTESTANT MISSIONS, 



BENEVOLENT SOCIETIES 



Christianity is essentially missionary in its spirit; embracing in its 
benevolence the utmost latitude and longitude of the habitable earth. To 
cherish and to act upon this principle, our blessed Lord enjoined his dis- 
ciples, when he commanded them to " go into all the world, and preach 
the Gospel to every creature." Nor did he leave them comfortless, in 
the prospect of the painful duty ; but added, " Lo, I am with you alway, 
even unto the end of the world." 

Sincere and intelligent Christians, in every age, influenced by the 
Savior's grace, have been constrained to regard his injunctions as 
obligatory upon themselves : at the same time they have rejoiced in his 
merciful promise, while contemplating the immutable word of inspired 
prophecy, " The earth shall be full of the knowledge of the Lord, as the 
waters cover the sea." 

But while the disciples of Christ have been thus acquainted with 
duty, and have been encouraged by promise, they have at no period, 
since apostolic times, put forth efforts in any measure corresponding to 
the magnitude or importance of the work of evangelizing the world. 
Prior to the reformation, in a long series of centuries, scarcely nothing 
was done ; and, during that eventful period, the reformers were too much 
occupied in directing that great work to its full completion and estab- 
lishment, to attempt the extension of the Gospel in heathen lands. 

It is only since the above glorious era, that the attention of the 
Christian world has been turned towards this great subject. And yet, 
after the lapse of centuries, how little has been accomplished. A great 
portion of the world's population is still groaning under the bondage of a 
cruel despotism ; is still sitting in the shadow of spiritual death. Look 
at Paganism — it embraces the greatest part of Asia, the interior of 
Africa, the wilds of North and South America, and much of the 
islands of the seas — shrouding in moral darkness more than four hun- 
dred and fifty millions of the human race. Look at Mahometanism — 
a religion abounding in absurdity and superstition, indecent and immoral 

33* 



390 PROTESTANT MISSIONS, AND 

— openly at war with Christianity — and yet spreading over some of the 
fairest portions of the globe — Turkey in Europe, Palestine, Persia, 
Arabia, Syria, Mesopotamia, Independent Tartary, Afghanistan in Asia, 
Egypt, the Barbary States, and the interior nations as far south as the 
Niger in Africa, and holding in delusion from one hundred to one hun- 
dred and thirty millions of immortal beings. To these may be added 
the Jews, not less than eight millions ; who, in respect to the influence 
of Christianity, are on a level with a greater part of the heathen world, 
since they reject the New Testament, notwithstanding that all the evi- 
dence of its divine authority has been an hundred times presented to 
them. Nor in this estimate may we omit the Greek and Latin Church- 
es v for though Christian in name, they possess but little of the form 
and even less of the spirit of Christianity. The former of these 
Churches embraces about seventy millions of souls, scattered principally 
over Eastern Europe, Africa and Western Asia. The Latin Church 
includes from eighty to one hundred millions, who may be found in Italy, 
France, Bavaria, Austria, Sardinia, Spain, Portugal, Poland, Netherlands, 
Germany, Ireland, Mexico, New Spain, the Canadas, and South 
America. 

" Such is the melancholy and even awful condition," observes the 
author of the Harbinger of the Millenium, " of perhaps twelve thirteenths 
of the world's population." And for the conversion unto God — for 
the rescue from an eternal ruin, of this vast host of immortal souls, 
what has been done ? — what is now doing ? 

In respect to the past, there is indeed cause for deep sorrow. For 
centuries the Christian world slept, while millions went down to the 
grave unenlightened and unreformed — without scarcely an attempt on 
the part of the disciples of Christ to send to them the word of eternal 
life. 

But, at length, a better and a brighter day for the world has arrived. 
The long sleep of the Christian Church is at an end. The friends of 
piety in many parts of Christendom are alive to the wants of their fellow 
men, and are engaging with becoming ardor to make amends for their 
past remissness and want of benevolence. 

Contemplating the future, we must consider the vast machinery which 
a gracious Providence has brought into motion. Sunday schools, nur- 
series for the Church of God, are established through the British empire, 
and the United States of America ; and, with the scriptural plans of the 
British and Foreign School Society, they are becoming common, in 
nations, through every quarter of the globe, the most admirable means 
of advancing the cause of God and his truth. Bible Societies are pre- 



BENEVOLENT SOCIETIES. 



391 



paring, by the multiplication of copies of the Holy Scriptures, to supply 
the reading population in all nations. The British University printing 
establishments possess the means of producing at the rate of about two 
copies of the Bible every minute ! and the American Bible Society, with 
its sixteen steam presses, is said to be capable of producing at the rate of 
more than four copies of the Bible every minute ! ! To anticipate the 
ardent wishes of awakened immortals in every nation, God has gracious- 
ly raised up his servants among the evangelical missionaries, to trans- 
late the Holy Scriptures into all the languages of the earth ; of which 
more than a hundred and fifty are now sanctified with the Divine Reve- 
lation, that every man may soon both hear and read, in his own tongue 
in which he was born, the wondrous works of God ! Religious Tract 
Societies are vigorously in operation ; publishing and circulating, by 
millions, their pure works, to excite the multitude to read their scriptural 
lessons of saving doctrine. Members of the Church of God, among all 
denominations, are now deeply impressed with their obligations to bless 
their fellow-men. Missionary Societies are sending forth their devoted 
messengers of mercy to call the ignorant, superstitious, and degraded 
heathen population to believe the Gospel, and live forever through Jesus 
Christ ; and God is graciously crowning the labors of his servants. 

It was the intention of the author to have spread before his readers 
an account of the missionary operations of various existing societies ; 
but finding the subject too extensive to be embraced within his prescribed 
limits, he must content himself with a brief view of the missionary 
operations of the early settlers in America, and notices of the most 
prominent missionary and other benevolent societies in Europe and 
America, at present existing. 

I. MISSIONARY OPERATIONS OF THE FIRST SETTLERS IN AMERICA. 

Labors of the Mayhews. — The first attempts to evangelize the 
aborigines of North America were made on Martha's Vineyard, a 
small island near Nantucket. Thomas Mayhew, Jun., having in con- 
nection with his father, Thomas Mayhew, Esq., received from the agent 
of Lord Sterling a grant of this island, together with Nantucket and 
some smaller islands in the vicinity, left Watertown, in Massachusetts 
colony, and went to the island, with a few others, in the year 1642, for 
the purpose of forming a settlement. He was then about twenty-one 
years of age. His father soon joined him, and became, according to 
the custom of the times, governor of the island. 

Mr. Mayhew, being distinguished both for learning and piety, was 
invited to take charge of this small plantation as a minister. To this he 



392 PROTESTANT MISSIONS, AND 

consented ; but his congregation being small, he turned his attention to 
the moral and religious improvement of the neighboring Indians. With 
this in view, he learned their language, and by mingling with them in 
a kind and familiar way, soon gained their confidence. 

Within a year, he had the joy of converting to Christianity an 
Indian of no mean consequence, by the name of Hiacoomes, who enter- 
ed with great zeal, with Mr. Mayhew, into the work of evangelizing his 
brethren. But for several years their success was small, arising in part 
from the strenuous opposition of the Indian powwows or priests, who exer- 
cised a powerful sway among the tribes ; but still more to the general 
prejudices of these heathen in favor of the religion of their fathers. 

Notwithstanding these, and other obstacles, the Gospel gradually 
prevailed. At length, in 1646, an event occurred, which gave a signal 
impulse to the evangelical doctrine among these heathen. This was 
the breaking out Of an epidemic, which proved fatal to multitudes. In 
the ravages of the disorder, a marked distinction was visible in favor 
of those, who had given any countenance to the great truths proposed to 
them ; and Hiacoomes, who had openly professed the Gospel, was, with 
his family, almost entirely free from it. 

This difference excited reflection in the Indians. Those who had 
ascribed the former disease to the displeasure of their gods, now inquir- 
ed whether this was not a token of the anger of Jehovah. Some began 
earnestly to desire that the Gospel might be preached to them. Among 
these was Mioxo, a chief. He sent a messenger five or six miles in the 
night to Hiacoomes, entreating him to come and preach to him. Hia- 
coomes immediately went. Being arrived, he found many Indians col- 
lected, among whom was Sawanguatuck, a Chief Sachem. Mioxo received 
Hiacoomes with great apparent pleasure, and told him he wished "that 
he would show his heart to them, and let them know how it stood 
towards God, and what they ought to do." Hiacoomes immediately 
embraced the opportunity. Having finished his speech, Mioxo asked, 
" How many gods do the English worship ?" — " One, and no more," was 
the reply. Upon this, Mioxo reckoned up about thirty-seven principal 
gods which he had. " And shall I," said he, " throw away all these 
thirty-seven for one only ?" — " What do you yourself think ?" said Hia- 
coomes ; " for my part, I threw away all these, and many more, some 
years ago, and yet I am preserved, as you see, this day." — " You speak 
true," said Mioxo, "and therefore I will throw away all my gods too, 
and with you serve that one God." 

Hiacoomes was then more full in his instructions ; and, as was desired, 
opened to them his whole heart. He particularly addressed their con- 



BENEVOLENT SOCIETIES. 



393 



sciences, specifying many sins of which they were guilty, and telling 
them of their miserable, fallen state, and the way of redemption through 
Christ. Many were much affected, and said they had now seen their 
sins. Mioxo became a convert, and supported a Christian character, 
through a long life. The sachem received such an impression from 
the discourse, as, added to the effect of the sickness, induced him shortly 
after to invite Mr. Mayhew to preach publicly to his people. He him- 
self became a constant hearer. Thus was a door opened, which Mr. 
Mayhew had long desired, for public preaching to the Indians. 

In this work he now engaged with great ardor ; and, aided by the 
faithful Hiacoomes, was instrumental in gathering not a few to the 
standard of the cross. By the end of the year 1612, two hundred and 
eighty-two were brought to renounce their false gods, and among this 
number were eight powwows. 

In 1657, Mr. Mayhew, finding more laborers necessary, embarked for 
England to solicit assistance in his benevolent work ; but an inscrutable 
Providence ordered that he should return no more. Nothing further was 
ever known, either of him, or the vessel in which he sailed. 

Yet the work was not, on this account, abandoned. His aged father, 
now seventy years old, having always taken a deep interest in the mis- 
sion, succeeded his son, and, with unwearied diligence, perfected his 
knowledge of the Indian language, and commenced the work of a mis- 
sionary among them. Although he did not settle over them as a pastor, 
he caused two of their teachers, Hiacoomes and John Tackanash, to be 
ordained to this office ; while he himself, in his old age, went from island 
to island, and from place to place, doing the work of an evangelist. He 
sometimes travelled on foot nearly twenty miles, through the woods, to 
visit them. 

Before the death of this venerable and apostolic man, who lived to 
spend twenty-three years in the work, one of his grand children, the 
son of Thomas Mayhew, Jun., had entered the field. At this time, 
about two thirds of the inhabitants on Martha's Vineyard, or fifteen 
hundred persons, were reckoned as praying Indians. Of these, fifty 
were in full communion, and gave ample testimony to the power of 
religion in the heart. Mr. John Mayhew labored with great zeal for 
the space of about sixteen years, when he was removed by death. He 
was succeeded by his son Experience, then only sixteen years old. The 
latter continued to labor among the Indians sixty years, and died in 1754, 
aged eighty-one. 

At the close of the eighteenth century, the missionary on Martha's 
Vineyard was one of the Mayhew family — himself a venerable old man 
50 



394 PROTESTANT MISSIONS, AND 

— the representative of ancestors, whose lives had been with singular 
benevolence devoted to the conversion of the heathen, through a period 
of more than a century and a half. At this present time, a remnant is 
still found on the ancient spot, of whom some are nominal Christians ; 
but the true spirit of vital godliness, it is to be feared, is little known 
among them. 

It may be interesting to add, in respect to the converts made by the 
Mayhews, that not a few of them gave ample evidence of a real change 
of heart, by a walk and conversation conformed to the maxims of the 
Gospel. Some, even in early life, appear to have turned unto the Lord, 
and to have proved themselves faithful disciples of Jesus. Eleazer 
Ohhumah was one. He appears to have been serious even from a child. 
Having an intemperate father, this youth ventured to remonstrate with 
him on the sin of intemperance, and succeeded in withdrawing him, on 
several occasions, from a scene of riot, and to induce him to return to 
his family. The kind and respectful manner in which he did this, so 
won upon the father, that, added to the premature death of the son at 
the age of sixteen, he became altogether a reformed man.^ 

Labors of Eliot. — This pious man was born in England, in 1604. 
In the year 1631, he emigrated to America, soon after which, he became 
pastor of the Church at Roxbury, in Massachusetts. The miserable 
condition of the Indians early attracted his attention. He saw in them 
the deplorable effects of ignorance and superstition, and his heart became 
inflamed with a desire to enlighten and reform them. Prompted by his 
benevolent regard, he commenced the study of their language, and in a 
few months, notwithstanding its extreme difficulty, he was able to con- 
verse with these poor heathen intelligibly. 

Having made arrangements for the supply of his pulpit — his brethren 
in the ministry kindly offering their assistance for this purpose — he 
entered upon his labors. His first interview was with the Indians not 
far from Roxbury. He was received by them in a friendly manner, and 
they listened with attention to his explanations of the great outlines of 
Christianity. When he had ended, the Indians asked him, among other 
questions, " How may we come to know Jesus Christ ?" " Were Eng- 
lishmen ever so ignorant as ourselves ?" " How came the world so full 
of people, if they were all once drowned in the flood ?" " Can Jesus 
Christ understand prayers in the Indian tongue ?" Having answered 

* Winslow's Sketch of Missions. 



BENEVOLENT SOCIETIES. 395 

their inquiries to their satisfaction, they departed, with a request, that he 
would visit them again. 

Other interviews succeeded, and each one proved more interesting to 
the teacher and hearers. The word was accompanied by the Holy Spirit 
sent down from heaven, and not a few expressed a desire to abandon 
their vagrant mode of life, and to adopt the modes of civilization observ- 
ed by the English. This being known, the court of Massachusetts 
granted them an appropriate territory, upon which they built a town? 
which they called Moonanetum, or Rejoicing. In this, these were follow- 
ed by savages still more remote. 

The labors of Mr. Eliot were far from being confined to the neigh- 
borhood of Roxbury. Once a fortnight, he usually made a missionary 
excursion, through different parts of Massachusetts. In these journeys, 
he often experienced severe trials. " I have not," says he in one of his 
letters, " been dry night nor day from Tuesday to Saturday, but have 
travelled from place to place in that condition ; and at night I pull off 
my boots, wring my stockings, and on with them again, and so continue- 
But God steps in and helps me. I have considered the exhortation of 
Paul to his son Timothy, ' Endure hardness as a good soldier of Jesus 
Christ.' " Such sufferings as these, however, were the least of his trials. 
When travelling in the wilderness, without a friend or companion, he was 
sometimes treated by the Indians in a very barbarous manner, and was 
not unfrequently in danger even of his life. Both the chiefs and the 
powwows were the determined enemies of Christianity — the sachems 
being jealous of their authority, the priests of their gain ; and hence 
they often laid plots for the destruction of this good man, and would 
certainly have put him to death, had they not been overawed by the 
power of the English. Sometimes the chiefs indeed thrust him out from 
among them, saying, " it was impertinent in him to trouble himself with 
them, or their religion, and that, should he return again, it would be 
at his peril." To such threatenings he used only to reply, "That he 
was engaged in the service of the great God, and therefore he did not 
fear them, nor all the sachems in the country, but was resolved to go on 
with his work, and bade them touch him if they dared." To manifest 
their malignity, however, as far as was possible, they banished from their 
society such of the people as favored Christianity ; and when it might 
be done with safety, they even put them to death. Nothing, indeed, but 
the dread of the English prevented them from massacring the whole of 
the converts ; a circumstance which induced some of them to conceal 
their sentiments, and others to fly to the colonists for protection. 

But notwithstanding the opposition of the sachems and the priests, 



396 PROTESTANT MISSIONS, AND 

Mr. Eliot's labors were by no means in vain. By means of his zealous 
and unwearied exertions, numbers of the Indians, in different parts of 
the country, embraced the Gospel; and in the year 1651, a considerable 
body of them united together in building a town, which they called 
Natick, on the banks of Charles river, about eighteen miles south-west 
from Boston. This village consisted of three long streets, two on this 
side of the river, and one on the other, with a piece of ground for each 
family. 

Some time after the settlement of Natick, a respectable Church was 
gathered from among the Indians. On this occasion, several of the 
neighboring ministers, assisted by interpreters, publicly examined the 
candidates, and although they were satisfied as to the evidence of their 
piety, yet for the purpose of satisfying others, a written account of their 
conversion was made and circulated among the English. In 1660, they 
were incorporated into a Church, and had the Lord's supper administered 
among them. 

Soon after the formation of the Church at Natick, Mr. Eliot 
had the pleasure of completing a work, on which his heart had long 
been set, and which was intimately connected with the success of his 
labors, the translation of the Holy Scriptures into the Indian lan- 
guage. In 1661, the New Testament, dedicated to his majesty, Charles 
the Second, was printed at Cambridge, in New England ; and about three 
years after, it was followed by the Old Testament. This was the first 
Bible ever printed in America, and though the impression consisted of 
two thousand copies, it was sooner exhausted than might have been 
expected. A second edition of the whole was published in 1685, in 
correcting which, Mr. Eliot was much assisted by his friend, Mr. John 
Cotton, of Plymouth. Besides this great work, he translated into the 
Indian language various other useful books, as Primers, Catechisms, the 
Practice of Piety, Shepard's Sincere Convert, Shepard's Sound Believer, 
and Baxter's Call to the Unconverted. He also published a Grammar 
of the Indian Language ; and at the close of it he wrote these memorable 
words : " Prayers and pains, through faith in Christ Jesus, will do any 
thing. "* 

Besides these labors, Mr. Eliot made great exertions to establish 
schools. To raise up ministers from the Indian youth, became a favorite 
object ; and, to instruct them properly, a building was erected at Cam- 
bridge, called the Indian college. To this place some repaired, and 
acquired a little knowledge of Latin and Greek ; but this part of the 

* Brown's Missions. 



BENEVOLENT SOCIETIES. 397 

design failed, through the inconstancy of the savages. There were, 
however, native teachers raised up, in various ways, who became exten- 
sively useful. 

The number of praying Indians increased. In 1674, there were 
fourteen towns within the jurisdiction of Massachusetts colony, inhabited 
by them. In 16S7, Dr. Mather states, " There are six Churches of bap- 
tized Indians in New England, and eighteen assemblies of catechumens 
professing the name of Christ. Of the Indians, there are four and 
twenty, who are preachers of the word of God ; and besides these, there 
are four English ministers, who preach the Gospel in the Indian tongue." 

Before this, however, the war with Philip had broken up several set- 
tlements of the praying Indians, and all of them soon began to languish. 
In 1753, there were but twenty-five families at Natick, besides some 
single persons ; and ten years later, but thirty-seven Indians. In 1797, 
there were supposed to be only twenty Natick Indians, of pure blood, 
and only two or three of these members of the Christian Church. There 
were at Grafton about thirty persons, who retained a part of their lands, 
and a few at Stoughton. These, it is believed, are all the remains of the 
numerous and powerful tribes who anciently inhabited the colony of 
Massachusetts. 

To this account of Mr. Eliot's labors we must add a brief notice of 
his death. When attacked as he was, towards the close of his life, with 
a fever, he sunk rapidly. During his illness, his thoughts were much 
on the Indians. " There is," said he, " a dark cloud upon the work of 
the Gospel among them. The Lord revive and prosper that work, 
and grant that it may live, when I am dead. It is a work that I 
have been doing much, and have been long about. But what was that 
I spoke last ? I recal that word, my doings. Alas ! they have been poor 
and small, and lean doings, and I will be the man to cast the first stone 
at them all." One of his last words was, "Welcome, joy!" and he 
departed, calling upon those who stood by, " Pray, pray, pray !" Thus 
lived and thus died this apostle of the Indians.* 

Animated by the example and exhortations of Mr. Eliot, several 
ministers in the colony of New Plymouth engaged in a similar noble 
undertaking. Among them was Mr. Richard Bourne, a man of some 
property in the vicinity of Sandwich. Having acquired a competent 
knowledge of the Indian language, he began to present the Gospel to 
some of the savages in his own neighborhood, and succeeded in bring- 
ing numbers of them to the profession of the Christian faith. 

* Winslow's Sketches. 34 



398 PROTESTANT MISSIONS, AND 

Animated by his success, about the year 1660 he procured a grant of 
land at Mashpee, about fifty miles from Boston, on which he gathered a 
number of Indians, among whom a church was formed in 1670, and of 
which Mr. Brown became the pastor. To this church, and to other 
Indians in the vicinity, he continued to minister till his death, upon 
which he was succeeded by an Indian preacher named Simon, who 
labored among them for upwards of forty years. As late as the year 
1794, there were still at Mashpee between eighty and ninety Indian 
houses. The race was indeed mixed, but the Indian blood prevailed in 
a considerable degree. A missionary, by the name of Hawley, succeeded 
Simon, and after laboring with them about fifty years, died in 1807. 

Mr. John Cotton, pastor of the English Church at Plymouth, was a 
man no less distinguished by his activity and zeal for the conversion of 
the Indians. Having learned their language, he preached every week 
to five Indian congregations, not far from Mashpee, who, at the same 
time, had native teachers set over them. These, on the Sabbath, and 
on other occasions, conducted their religious worship. In 1693, the 
number of Indians under his care amounted to about five hundred. 

About the same time, Mr. Samel Treat, of Eastham, preached the 
Gospel to four assemblies of Indians in different villages, not far from 
Cape Cod. These congregations had also native preachers settled among 
them, who repaired every week to Mr. Treat, to be further instructed in 
the exercise of their ministry. In 1693, the Indians in that quarter 
amounted to upwards of five hundred. They had four schools estab- 
lished among them, for the instruction of their children in reading and 
writing their own language, and many of them were sober, serious, and 
civilized in their manners. 

In 1693, there were also about an hundred and eighty Indians near 
Sandwich, to whom Mr. Thomas Tupper preached the Gospel, and of 
whose Christian character he expressed a charitable hope. This gentle- 
man usually went by the name of captain Tupper, for he was a military 
man as well as an evangelist ; and is said to have been a little tinctured 
with enthusiasm. 

Besides these, it is probable there were a number of other praying 
Indians in Plymouth colony, for, in 1685, only eight years before, Mr. 
Hinkley, the governor, in an account which he transmitted to the corpo- 
ration in England, informs us, that they amounted to no fewer than four- 
teen hundred and thirty-nine, besides boys and girls under twelve years 
of age, who were not included in the enumeration, and who, it was sup- 
posed, were more than three times that number. 

Even during a great part of the eighteenth century, the number of 



BENEVOLENT SOCIETIES. 399 

Indians within the ancient boundaries of Plymouth colony was still 
considerable. In 1763, they amounted to nine hundred and five, includ- 
ing men, women and children ; namely, two hundred and twenty-three 
in the county of Plymouth, five hundred and fifteen in the county of 
Barnstable, and one hundred and sixty-seven in the county of Bristol. 
Since that period, however, they have greatly diminished in number ; 
and at present there is no Indian church in the whole district, except at 
Mashpee> 

Labors of Braixerd. — The history of this eminent man is so well 
known that we shall confine ourselves to his missionary labors. These 
were of short duration, but they were signally blessed to the salvation 
of souls. 

He entered on these at Kaunameek, in the wilderness, about eighteen 
miles east of Albany, in the twenty-fifth year of his age. He was 
patronized by the Society in Scotland for Propagating Christian Know- 
ledge. Here, alone, among savages, of whose language he had but a 
slight acquaintance, and, to use his own words, " destitute of most of 
the conveniences of life, at least of all its pleasures, without a friend to 
whom I may unbosom my sorrows, and sometimes, without a place of 
retirement, where I may unburden my soul before God," he suffered all 
the depression of constitutional melancholy. 

The number of Indians being small in this place, he proceeded to the 
Forks of the Delaware, where he labored for a season, during which he 
made two long and dismal journeys to some Indians on the Susquehan- 
nah river. From the last, after having rode three hundred and forty 
miles in the wilderness, where he had been overtaken by storms, and 
obliged to sleep on the ground without a covering, he returned weak and 
emaciated, the mere shadow of a man. Concerning one of these jour- 
neys he remarks : " I have been frequently exposed, and sometimes have 
lain out all night, but hitherto God has preserved me. Such fatigues 
and hardships serve to wean me from the earth ; and I trust will make 
heaven the sweeter. Formerly, when I have been exposed to cold and 
rain, I was ready to please myself with the hope of a comfortable lodg- 
ing, a warm fire, and other external accommodations ; but now, through 
divine grace, such things as these have less place in my heart, and my 
eye is directed more to God for comfort. In this world, I lay my account 
with tribulation. It does not now appear strange to me." 

After two years' labor among the Delawares, he proceeded to a place 

* Brown's Missions. 



400 PROTESTANT MISSIONS, AND 

called Crosweeksung, in New Jersey, where he commenced his labors, 
which were accompanied by the signal blessing of God. On one occa- 
sion, while preaching to the unlettered sons of the forest, he says, " The 
power of God seemed to descend upon the assembly ' like a rushing 
mighty wind.' I stood amazed at the influence, which seized the 
audience almost universally, and could compare it to nothing more aptly 
than a mighty torrent, that bears down, and sweeps before it, whatever 
is in its way. Almost all persons, of all ages, were bowed down together ; 
and scarce one was able to withstand the shock of this surprising opera- 
tion. Old men and women, who had been drunken wretches for many 
years, and some little children, not more than six or seven years of age, 
appeared in distress for their souls ; as well as persons of middle age. 
And it was apparent these children were not merely frightened with 
seeing the general concern, but were made sensible of their danger, the 
badness of their hearts, and their misery without Christ. The most 
stubborn hearts were now obliged to bow. A principal man, who before 
that thought his state good, because he knew more than the generality 
of the Indians, and who, with great confidence, the day before, told me 
he had been a Christian more than ten years, was now brought under 
solemn concern for his soul, and wept bitterly. Another man, conside- 
rably in years, who had been a murderer, a powwow and a notorious 
drunkard, was likewise brought now to cry for mercy with many tears, 
and to complain much that he could be no more concerned, when he saw 
his danger was so great." — " They were almost universally praying and 
crying for mercy, in every part of the house, and many out of doors ; 
and numbers could neither go nor stand. Their concern was so great, 
each for himself, that none seemed to take any notice of those about 
him ; but each prayed for themselves, and were, to their own apprehen- 
sion, as much retired as if every one had been by himself in a desert ; 
or rather, they thought nothing about any but themselves, and so every 
one praying apart, although all were together." 

Similar effects attended the preaching of the word for several days ; 
and they were especially powerful when the preacher insisted on the 
invitations of the Gospel, and dwelt on the love of Christ for sinners. 
Within less than three weeks from this time, Mr. Brainerd baptized 
twenty-five persons, fifteen adults and ten children, and this number, 
before the close of the year, was increased to seventy-seven persons : 
thirty-eight adults and thirty-nine children. These were, principally, 
from the Indians at Crosweeksung, but some from the Forks of the 
Delaware. This place he soon visited again, and was attended with 



BENEVOLENT SOCIETIES. 401 

the influence of the Spirit. In a little time twelve persons there received 
baptism. 

It would be interesting to follow this indefatigable missionary in his 
various journeyings, and to witness his success among these heathen ; 
but our limits do not permit. He continued to preach alternately at 
Crosweeksung and the Forks of the Delaware, besides making a third 
journey to Susquehannah, and visiting the Indians in several other 
places. 

That he was eminently successful, we have already seen. The whole 
number of hopeful converts is not known. That many had a real work 
of grace on their hearts, we have reason to believe from what has 
already been said, and from particular instances of Christian experience 
which might be mentioned. Of these we will give one ; it is of a 
female. " When I came," says Mr. Brainerd, " to inquire of her how 
she got relief from the distress she had lately been under, she answered 
in broken English, ' Me try, me try, save myself — last my strength all 
gone, (meaning the ability to save herself,) could not me stir bit further. 
Den last me forced let Jesus Christ alone, send me help if he please.' 
I said, ' But you were not willing to go to hell, were you ? ' She re- 
plied, ' Could not help me it. My heart he would be wicked for all. 
Could not me make him good.' — I asked her how she got out of this 
case. She answered, still in the same broken language, ' By and by, 
my heart be glad desperably.' I asked her why her heart was glad. 
She replied, ' Glad my heart, Jesus Christ, do what you please with 
me. Den me tink glad my heart, Jesus Christ send me to hell. Did 
not me care where he put me, me love him for all.'" We shall not often 
find, among more enlightened Christians, a better state of feeling. The 
same beneficial result, in a temporal point of view, followed the preach- 
ing of Brainerd, as that of the other missionaries. The Indians, a 
hundred and fifty of whom had been collected together, became moral, 
industrious, and in a good degree civilized. 

After Mr. Brainerd had spent with them about three years and a 
half, he was obliged, in 1746, to leave them on account of his declining 
health. He had long been apparently on the borders of the grave ; but 
he seemed resolved actually to wear out in the service. He often tra- 
velled, sleeping in the wilderness upon the ground, or in some tree, when 
he raised blood most profusely, and when his garments were wet through 
with his night sweats. 

What Foster said of Howard, has been well applied to Brainerd ; 
" The energy of his determination was so great, that if, instead of being 
habitual, it had been shown only for a short time on particular occasions, 
51 34* 



402 PROTESTANT MISSIONS, AND 

it would have appeared a vehement impetuosity, but by being unper- 
mitted, it had an equability of manner which scarcely appeared to 
exceed the tone of a calm constancy, it was so totally the reverse of any 
thing like turbulence or agitation. It was the calmness of an intensity, 
kept uniform, by the nature of the human mind forbidding it to be more, 
and the character of the individual forbidding it to be less. His conduct 
implied an inconceivable severity of conviction that he had one thing to 
do ; and that he who would do some great thing in this short life, must 
apply himself to the work, with such a concentration of his forces, as, to 
idle spectators who live only to themselves, looks like insanity." Brai- 
nerd, indeed, displayed a memorable example, of this dedication of his 
whole being to his office, this eternal abjuration of the quiescent feelings. 
Such was the man whom God raised up to befriend the Indians, and such 
the glorious success which attended his short exertions. He died Oct. 
6, 1747, in the thirtieth year of his age. 

He was succeeded by his brother, John Brainerd, whose labors among 
the Indians appear to have been blessed for a time. The congregation 
increased to two hundred, old and young. These were fixed by the 
government of New Jersey on four thousand acres of land. But owing 
to various causes, such as have usually destroyed the Indians in the 
vicinity of the whites, they afterwards dwindled away. Even before 
the death of Mr. John Brainerd, at the close of the American war, their 
number had become small ; and, of those who remained, some had gone 
back to paganism. After his death, an ordained Indian, Daniel Simon, 
was placed over the congregation ; but he being afterwards suspended 
for drunkenness, they were left without a teacher. In 1802, those who 
remained, eighty-five in number, were conducted, by commissioners from 
New Jersey, to New Stockbridge, and placed under the care of Mr. 
Sergeant.^ 

Labors of Samuel Kirkland. — In November, 1764, this benevolent 
man, after finishing his education at New Jersey College, took his 
departure for the country of the Senecas, having in view the introduc- 
tion of Christianity among them. Having secured the guidance of two 
Indians of that tribe, he took up his march through a wilderness extend- 
ing two hundred and fifty miles, through which there was no path, and 
no houses in which to lodge. After journeying on snow-shoes for 
seventeen days, he reached a Seneca town, called Kanasadago. Here 
he met with a kind reception from the Indians ; but it was not long 

* Winslow's Sketch of Missions. 



BENEVOLENT SOCIETIES. 403 

before he was involved in unforeseen difficulties. A few days after Mr. 
Kirkland's arrival, the chief man of the town in whose hut he lodged, 
died very suddenly. He lay down in his usual health at night, and 
was found dead in the morning. Upon this, a general suspicion arose 
among the Indians, that the white man had either killed him with magic, 
or had brought death and destruction to the town. After this, they 
gave him nothing to eat for two days, and they even held a consultation 
among themselves, whether it would not be best to kill him. They 
resolved, however, only to set a guard upon him, and to kill him, should 
he attempt to make his escape. Soon after a famine arose in that 
quarter of the country, and, for two months, Mr. Kirkland lived without 
bread, flesh or salt, excepting once that he tasted part of a bear. His 
common food was small fish, roots, acorns, and a handful of pounded 
corn boiled in a large quantity of water. The Indians, seeing his 
patience and perseverance, began to conceive a good opinion of him ; 
and, at length, many of them were persuaded that it was the Great 
Spirit who had disposed him to come and visit them. Still, however, 
there was a number of them who threatened his life, and one of the 
warriors in particular, declared that he would kill him, let the conse- 
quences be what they would. 

In May, 1766, Mr. Kirkland returned from the country of the Sene- 
cas, and after being ordained to the office of the ministry, set off for 
Kanonwarohare, one of the principal towns of the Oneida Indians, 
accompanied by two or three other missionaries, and schoolmasters from 
Dr. Wheelock's Indian school at Lebanon, in Connecticut. A school 
had been established in that village ; the children who attended it made 
great progress in learning ; and the Indians in general were extremely 
anxious to have a minister settled among them. Taking advantage of 
this circumstance, Mr. Kirkland, soon after his arrival, called them all 
together, and told them, that if they would solemnly engage to abandon 
the practice .of drunkenness, and enable him to carry their determination 
into execution, by appointing six or eight of their principal men to assist 
him, with full power to seize all spiritous liquor, and either to destroy 
it, or dispose of it as he should think proper, he would remain among 
them ; but if they would not consent to this proposal, he would then 
leave them. 

After some days' consideration, they agreed to this plan, and appointed 
eight persons, nominated by Mr. Kirkland, as his assistants, who proved 
very active and faithful in carrying it into execution. Such, indeed, 
was the success of this measure, that though, in a short time, about 
eighty casks of rum were carried through the town, and offered to the 



404 



PROTESTANT MISSIONS, AND 



Indians for sale, and even, in some instances, offered them as a present, 
yet in no instance were they persuaded to accept of it. For a period of 
about three months only two were guilty of intoxication ; and one of 
these was the only person in the town who opposed Mr. Kirkland's 
measures. 

In the summer of 1767, Mr. Kirkland, and the Indians under his care, 
suffered no inconsiderable distress from the scarcity of provisions. For 
two years past, their corn had been destroyed by the frost, and this season, 
the worms threatened to lay waste at least oine half of the crop, which 
was then in the ground. " From week to week," says Mr. Kirkland, " I 
am obliged to go with the Indians to Oneida lake to catch eels for my 
subsistence. I have lodged and slept with them, until I am as lousy as 
a dog. Flour and milk, with a few eels, have been my only living. 
Such diet, with my hard labor abroad, is not sufficient to support nature ; 
my strength indeed begins to fail. My poor people are almost starved 
to death. There is one family, consisting of four persons, whom I must 
support the best way I can, or they would cprtainly perish. Indeed, I 
would myself be glad of an opportunity to fall upon my knees for such 
a bone as I have often seen cast to the dogs. Without relief I shall soon 
perish. My constitution is almost broken ; my spirits sunk ; yet my 
heart still bleeds for these poor creatures. I had rather die, than leave 
them alone in their present miserable condition." 

Mr. Kirkland's necessities were no sooner known, than they were 
supplied by his friends. But he had not long escaped from danger of 
perishing by hunger, when he was in no small hazard of his life, from 
one of the Indians, in consequence of his endeavors to execute the law 
respecting spiritous liquors. Having learned that two or three women 
were drinking near the town, and that they had a great quantity of rum, 
he went immediately to them ; and though they had concealed the liquor 
for fear of him, yet he soon discovered it, and destroyed it, without 
further ceremony. One of the poor creatures afterwards fell upon her 
knees, and with bitter cries and tears mourned over the loss of her 
beloved liquor, and even licked up what was not soaked into the earth, 
uttering many imprecations against her cruel minister, The husband 
of the woman to whom the spirit belonged, (a man who, by his own con- 
fession, had murdered no fewer than fourteen persons,) was so enraged, 
that he threatened to kill Mr. Kirkland, and even brought some Indians 
from a neighboring town to assist him in executing his barbarous design. 
"The matter," said he, "is now settled; the minister shall never see 
another rising sun." Being apprised of his design, Mr. Kirkland was 
persuaded to leave the village that night, and to retire to a sugar-house 



BENEVOLENT SOCIETIES. 405 

about a mile and a half distant. He returned, however, to the town 
next morning ; and though some of the Indians were still much enraged 
against him, yet most of them seemed more than ever attached to him, 
and expressed the utmost concern for his safety. One of them even 
offered three times to die in his stead. * 

In 1773, the Society in Scotland for Propagating Christian Knowledge, 
took Mr. Kirkland under their patronage. He was, however, supported 
in part by the corporation of Harvard college. When the American 
war commenced, he was driven from his post. After its conclusion, the 
Oneidas, with whom some other tribes were now united, wished earnestly 
the return of Mr. Kirkland. They even addressed a letter to him on 
the subject, in which they say, "We intreat our father to make one 
trial more for Christianizing the Indians." In another to the commis- 
sioners at Boston, who had the superintendence of the mission, they 
say, 

" Fathers, attend to our words ! 

" It is a long time since we heard your voice. We hope you have 
not forgotten us. The Great Spirit above hath preserved us, and led us 
back to our country, and rekindled our fire in peace, which we hope he 
will preserve, to warm and refresh us and our children to the latest pos^ 
terity. 

" Fathers, we have been distressed with the black cloud that so long 
overspread our country. The cloud has now blown over. Let us thank 
the Great Spirit and praise Jesus Christ. By means of his servants, the 
good news of salvation has been published to us. We have received 
them. Some of us love the Lord Jesus, who hath preserved us through 
the great storm. Fathers, our fire just begins to burn again. Our 
hearts rejoice to see it. We hope it will burn brighter and brighter than 
ever, and that it will enlighten the Indian nation around us. Fathers, 
we doubt not but your hearts will rejoice in our prosperity, and as the 
Great Spirit above hath given us the light of peace once more, we hope 
he will, by your means, send to us the light of his holy word ; and that 
you will think of our father Mr. Kirkland, and enable him to eat his 
bread by our fireside. He hath for several years labored among us, 
and done every thing in his power for our good. Our father, Mr. Kirk- 
land, loves us, and we love him. He hath long had the charge of us, 
hath long watched over us, and explained the word of God to us. 
Fathers, we repeat our request, that you will continue our father to set 
. ^ — i — . __ — ______ -« 

♦Brown's Missions, 



406 PROTESTANT MISSIONS, AND 

by our fireside, to watch over us, to instruct us, and to lead us in the 
way to Heaven." 

Mr. Kirkland returned. The Indians in several villages seemed 
desirous to receive his message. They came from a distance of six, ten, 
and even thirty miles, and were sometimes so numerous that no house 
was sufficiently large to contain them. They were obliged to hold their 
meetings in the open air. In some instances their applications for 
instruction were so pressing, that the missionary had scarcely leisure to 
take his food. More than seventy were under religious impressions. 
Their convictions of sin were deep and pungent ; and often the sense 
of its evil appeared to rise higher than the fear of punishment. But 
after all, their religion proved to be " like the morning cloud and like 
the early dew."* 

In the summer of 1776, Drs. Morse and Belknap, by desire of the 
Society of Scotland, visited the Oneidas ; but their report being unfa- 
vorable, the above society withdrew their patronage from Mr. Kirkland. 
After this he continued in the employment of Harvard college until his 
death, in 1808. The Oneidas were now taken under the patronage of 
the Northern Missionary Society of New York, who sent the Rev. Mr. 
Jenkins to labor among them. 

It may be here added, in reference to the Indians in New York and 
New England — -which however are now few in number — that the former 
are at this time, 1833, in part under the care of the American Board of 
Commissioners for Foreign Missions, and the Baptist Board of Missions ; 
the latter are supplied with religious instruction by the Society for Pro- 
pagating the Gospel among the Indians and others in North America. 
The Board of Commissioners have stations at Tuscarora, Seneca, and 
Cattaraugus ; the Baptist Board have a station at Tonawanda. In 
respect to the efforts of the Society for Propagating the Gospel, &c. 
among the remnants of Indian tribes in New England, the following- 
extract from their report for 1831, will exhibit the nature, extent, and 
success of those efforts. 

" Mr. Frederick Baylies was employed as a missionary and teacher 
of schools, for the last year, to the Indians and people of color at Nan- 
tucket, Gayhead, Christiantown, and Chabaquidick, on the Vineyard, and 
at Narragansett, in Rhode Island. In his statement, he says, he instructed 
the children at Nantucket four weeks in person, and employed a woman 
to teach them twelve weeks more, and that the number attending the 
school was sixty -nine. At Gayhead, on the Vineyard, he kept the 

*Winslow's Sketches. 



BENEVOLENT SOCIETIES. 407 

school four weeks himself, and employed a woman to keep it eight weeks ; 
forty-five children attended the school. At Christiantown, he kept a 
school two weeks in person, and employed a female teacher for seven 
weeks afterwards ; the number of scholars was eleven. At Chabaquidick, 
Mr. Baylies kept a school four weeks himself, and hired it kept also by 
a woman for twelve weeks, and forty-four children attended. The 
school at Narragansett, in Rhode Island, was kept by Mr. Baylies in 
person four weeks, and by a woman, employed by him, for twelve weeks 
more, and the number of children attending the school was forty-five 
Indians and mulattoes, and twelve whites. 

"At Nantucket, and at the three stations on the Vineyard, Sunday 
schools have been established, under the care of Mr. Baylies. The whole 
number of children at all the schools is two hundred and twenty-four. 
Of these, one hundred and thirteen were taught writing ; one hundred 
and two to read in the Testament, sixty-two in the spelling-book, and 
forty in the alphabet. Mr. Baylies says, the schools are acceptable to 
the people, and he believes are productive of much benefit to the rising 
generation. He adds, ' I usually attend on the Sabbath, when my health 
and the weather permit — I am treated with respect and kindness, and 
the prospect of future usefulness is promising. 5 A letter from Rev. 
Oliver Brown, of Kingston, Rhode Island, who lives in the vicinity of 
the Narragansett tribe, and who usually attends the school when Mr. 
Baylies is teaching it, speaks in terms of approbation and satisfaction of 
the management and improvement of the Indian school in that place. 
He says, ' about fifty children were present, with an unusual collection 
of the parents and others. Considering the ages and advantages of the 
children, their reading and spelling were quite as good as could be 
expected ; and their deportment particularly gratifying. It was affec- 
tionately respectful, as was that of the audience in general. I think 
the school is exerting a salutary influence upon the tribe.' 

" The society has a permanent fund of thirty-two thousand eight 
hundred dollars ; of which which nine thousand were given ' for 
the exclusive benefit of the Indians.' The income from these funds, the 
last year, was one thousand four hundred and forty dollars and seven 
cents. The disbursements of the society were, to missionaries to white 
settlements , seven hundred and eighty dollars ; for schools and school 
books among the same, one hundred and thirty -two dollars and seventy-nine 
cents; for the Indians, four hundred dollars; incidental expenses, one 
hundred and twenty-four dollars and seventy-nine cents : making atotal of 
one thousand four hundred and thirty eight dollars and fifty-eight cents." 



408 PROTESTANT MISSIONS, AND 

II MISSIONARY AND OTHER BENEVOLENT SOCIETIES, 
NOW IN OPERATION. 

I. FOREIGN j OR BELONGING TO OTHER COUNTRIES* 

I. Society for Promoting Christian Knowledge. — In 1698, " the 
Society for Promoting Christian Knowledge" originated. It was formed, 
as bishop Burnet observes, after the example of the Dissenters, 
whose missionary labors and success in America had been noticed 
by some pious clergymen with devout admiration. The design of 
this society was, at first, the circulation of the Bible and other reli- 
gious books in our colonies : but seeing their efforts were produc- 
tive of fruit in America and the West Indies, they were induced to 
send out several missionaries, and took measures to render their 
society permanent in its operations. In 1700, it was divided into two 
branches ; one retaining its original title, to provide and furnish Bibles 
and religious books ; the other undertook to provide for the religious 
instruction of the British colonies. Until the establishment of the 
British and Foreign Bible Society, this institution was comparatively 
lifeless and inactive ; but since that event, its efforts have been so won- 
derfully increased, that the report for 1828 states, that during the year 
it had issued fifty-eight thousand, five . hundred and eighty-two Bibles, 
eighty thousand, two hundred and forty-six Testaments and Psalters, one 
hundred and fifty-three thousand, four hundred and twenty-one Common 
Prayers, one hundred and six thousand, five hundred and fifty-two other 
bound books, and one million, two hundred and fifty -seven thousand, 
three hundred and fifteen small tracts, half-bound books and papers. 
Its receipts, including sales of books, legacies, subscriptions, &c, had 
been sixty-eight thousand, five hundred and forty pounds. There has been 
some increase in the society during the last two years, but the above is 
our latest report. 

Truth and charity seem to require us to observe, that this is peculiarly 
the Church of England Society ; and the great body of its supporters 
object to the British and Foreign Bible Society, as unnecessary, declar- 
ing their conviction that this alone is sufficient. But it will be seen 
that this society issues the Bible in no more than to foreign languages, 
besides the Welsh, and those two the French and Arabic ; while the 

* For the following account of missionary and other benevolent societies of Great Britain, 
the author is chiefly indebted to the Appendix of Timpson's Church History. 



BENEVOLENT SOCIETIES. 409 

British and Foreign Bible Society circulates the Word of God in more 
than one hundred and fifty languages ! 

Many of the publications of this society are excellent, valuable, and 
useful ; but others are complained of as objectionable and pernicious, 
especially on account of two serious errors. The first is Baptismal 
Regeneration, defended particularly by bishop Mant and others, but 
denounced as an unscriptural delusion by the most eminent evangelical 
divines of the Church of England, among whom are the Rev. Mr. 
Simeon, Mr. D. Wilson, and Mr. Scott, the commentator. The second 
error is, that doctrine first broached among Protestants by Dr. Ban- 
croft, in 1588, of the divine right of episcopal prelacy. By this false 
doctrine, the ordination of the great body of Protestants in France, 
Switzerland, Holland, Prussia, America, the Church of Scotland, and 
the Dissenters of all denominations, is presumptuously declared invalid ; 
as one of their late publications says of every minister not episcopally 
ordained, " He is destitute of the necessary credentials of an ambassa- 
dor of Christ. He has no title to the ministerial commission. His 
ministry can have no claim to that promise of the Divine presence 
which was given by our Savior." Some of the publications contain 
expressions still more uncharitable ; and sentiments on these points 
directly contrary to those held by all the reformers, the martyrs, and the 
founders of the Church of England ; contrary also to those held by the 
most evangelical and useful of the clergy at the present time ; as they 
perceive, and some of them acknowledge, that no class of Christian 
ministers, in any age of the church, has been more highly honored with 
the Divine presence, and blessing, in their conversion of sinners, or the 
translation of the Scriptures, than English Dissenters. 

II. Society for the Propagation of the Gospel in Foreign parts. — 
" The Society for the Propagation of the Gospel in Foreign Parts," 
arose as we have stated in the preceding article. King William saw 
not only the excellency of that society, but the importance of the vast 
field thus opened, and became the patron of that good work. As the 
" Abstract of the Charter" states, " King William III. was graciously 
pleased, on the 16th of June, 1701, to erect and settle a corporation, 
with a perpetual succession, by the name" above given. Large con- 
tributions were raised by many of the bishops and clergy, who took up 
the business with great zeal, and sent missionaries to the British colonies 
in America, and since to the West Indies. Among the most devoted 
originators and promoters of this society, it is but just to mention the 
names of those pious prelates, Burnet, Beveridge, and Tennison. This 
52 35 



410 PROTESTANT MISSIONS, AND 

society has continued its operations to the present day, but not with any 
remarkable zeal; nor has it ever been distinguished by agents of 
superior talents for translating the Scriptures into the languages of the 
heathen, or for labors in their conversion. Schwartz and his predeces- 
sors belonged properly to the Danish society next to be mentioned. 
This society, as reported in 1830, supports one hundred and forty 
clergymen, under the denomination of missionaries, though they are 
rather settled ministers among the English in British America ; and 
one hundred and six schoolmasters, who are reported to have four 
thousand two hundred and ninety-four scholars under their instruc- 
tion. This society is regarded by the evangelical clergy as not con- 
ducted on evangelical principles ; and its retaining the negroes in a 
state of debasing slavery, for a hundred years, on the Codrington estates 
in Barbadoes, is complained of as an outrage upon religion and right- 
eousness. The Anti-slavery Reporter, in reviewing the report of this 
society for 1830, says, in reference to the marriage of the slaves, 
" We cannot discover that a single marriage had ever occurred 
prior to the 28th of May, 1830, when three were solemnized, a fourth 
only on the 8th of July, after the bishop's letter was written, 
making a total of four ; being all that we can discover to have ever 
taken place on these estates, containing nearly four hundred slaves." 
The receipts of the year, thirty-two thousand and thirty-seven pounds, 
seventeen shillings, eight pence, of which seven thousand four hundred 
and twenty-two pounds, six shillings, one pence, were voluntary contribu- 
tions, and fifteen thousand five hundred and thirty-two pounds were grants 
from the government. ^ 

III. Society for sending Missionaries to India. — In 1705, a 
" Society for sending missionaries to India," was established by Frede- 
rick IV., king of Denmark, at the suggestion of one his chaplains. 
The design was to make known the Gospel of Christ among the 
Malabar Indians on the coast of Coromandel. Application was made 
to the celebrated professor Frank, for suitable agents educated under 
him at Halle. The mission in reality had partly originated with 
him, and two young men of sound learning and apostolic piety were 
found ready to enter upon the work of their Savior. Bartholomew 
Zeigenbalg and Henry Plutscho were the first missionaries. On their 
voyage these devoted men studied the Portuguese and the Malabar 
languages, and were soon enabled to commence preaching to the natives ; 
some of whom, in a short period, embraced the Gospel of Christ. They 



BENEVOLENT SOCIETIES. 411 

prepared a dictionary and grammar in the Malabar language, into which 
they succeeded in translating the New Testament. These they printed, 
with many other books which they composed for their followers. Both 
of these devoted men returned to Europe after about seven years ; and 
being recommended to the " Society for the Propagation of the Gospel 
in England," they were introduced to its governors, Mr. Plutcsho in 
1712, and Mr. Zeigenbalg in 1715. The latter was honored with an 
audience of king George I., who condescended to encourage the mis- 
sionaries by a letter written in 1717, in reply to an interesting communi- 
cation from them. Several more devoted men, who had been trained 
at Halle, were sent to aid these first missionaries, whose labors in preach- 
ing, translating the Scriptures, writing books full of Divine instruction, 
teaching many schools of the young, were extraordinary in themselves, 
and worthy of the apostles of Christ ; and the published letters of 
Zeigenbalg, Plutscho, Grundler, and Frank, their tutor, breathe the 
most ardent piety and the purest love to the souls of men. This mis- 
sion received great support from the English society, by whom a print- 
ing establishment was furnished, with a German printer. Our limits 
will allow us only to say, they were eminently and extensively use- 
ful. Schwartz was one of their most distinguished missionaries. From 
the Danish Society he arrived at Tranquebar in 1752 ; he lived and 
labored for the Indians, by whom, as well as by the Europeans, he was 
most highly respected. He died in 1798. The memoirs of his devot- 
ed life is worthy of perusal by all our readers, affording a rare example 
of a Christian minister. 

IV. Society for Promoting Christian Knowledge in the High- 
lands and Islands of Scotland. — In 1709, at Edinburgh, there was 
formed the " Society for Promoting Christian Knowledge in the High- 
lands and Islands of Scotland." This was sanctioned by the General 
Assembly, and collections were made for its support. Copies of 
the proposed plans being circulated, large subscriptions were afforded, 
and queen Anne issued her royal proclamation in its favor, and 
her letters patent, under the great seal of Scotland, for erecting it 
into a corporation. Schools in the Highlands, and various other means 
were employed ; but they afforded assistance also to the Susquehannah 
and Delaware Indians in America. Brainerd was one of their mis- 
sionaries, or greatly supported by them ; and his itinerant labors, and 
evangelical success, in bringing guilty men to embrace the salvation 
of Jesus Christ, have scarcely ever been surpassed. 



412 PROTESTANT MISSIONS, AND 

V. Moravian Missions. — In 1732, the Moravian missions commenced. 
Missionary labors and triumphs have pre-eminently distinguished this peo- 
ple ; and theirs is considered the eminent honor to have excited that spirit 
among other denominations of Christians. Leonard Dober and Tobias 
Leupold offered to go to teach the negroes of St. Thomas, declaring they 
were willing to sell themselves for slaves, if needful, to accomplish their 
object in imparting to them the knowledge of salvation by Jesus Christ. 
Leonard Dober and David Nitschman set out in August of that year, to 
the Danish West Indies ; and others in 1733 proceeded to Greenland, 
where the way had been opened by the fifteen years' labor of Paul 
Egede, a Danish clergyman. In 1734, some of the Moravian brethren 
went to North America; in 1736, others went to South Africa; in 
1738, to South America; and in 1760, several others to the East 
Indies. Volumes are required to detail the various operations of these 
apostolic men ; their self-denying, evangelical labors — their peculiar 
perils and hardships — and their divine success in turning men " from 
the power of Satan to God." Primitive, apostolical Christianity has 
never been more strikingly illustrated by any people, than by the 
missionaries of this denomination ; and God has graciously granted 
that their fruit should correspond with their exertions. 

To assist this devoted people, several auxiliaries have been establish- 
ed, the chief of which is the " London Association in Aid of the Mis- 
sions of the United Brethren," formed in 1817, by different denomina- 
tions of Christians ; some of the most active of whom are members 
of the Church of England. 

To this account, we may add the following summary of the missions 
of the United Brethren, for which we are indebted to the Missionary 
Herald, (May number, 1832.) 

" The receipts, during the year 1830, amounted to about forty-nine 
thousand one hundred and thirteen dollars. The disbursements a little 
exceeded that sum. 

At the close of the year 1830, the number of brethren and sisters em- 
ployed in forty-two settlements amounted to two hundred and nine, of 
whom fifteen are newly appointed. Five brethren and sisters retired 
from service within the year, and two departed into the joy of their 
Lord. Twelve of those employed are children of missionaries. 

I. GREENLAND.— COMMENCED 1733. 
4 Settlements. — New Herrnhut, Lichtenfels, Lichtenau, and Fre- 
dericksthal. 

23 Missionaries. — Married, Eberle, Grillich, Ihrer, Kleinschmidt, I. 



BENEVOLENT SOCIETIES. 413 

Koegel, Lehman, Mehlrose, Mueller ; unmarried, Baus, De Fries, Her- 
brich, Lund, C. Koegel, Tietzen, and Ulbricht. 

Converts, — One thousand seven hundred and fifty Greenlanders. 

The mission had to suffer from two trying circumstances ; from the 
dispersion of the members of the congregations, by order of the Cham- 
ber of Commerce in Copenhagen, and the delay in sending the necessa- 
ry timber for building the church at Fredericksthal : but the state of the 
mission was encouraging, and the two southern settlements had received 
an accession of numbers from among the heathen. In Fredericksthal, 
however, upward of thirty natives died of the pleurisy. 

II. LABRADOR— 1770. 

4 Settlements. — Nain, Hopedale, Okkak, and Hebron. 

28 Missionaries. — Married, Henn, Knaus, Koerner, Kunath, Lundberg, 
Meisner, Morhardt, Stock, Steurman, Beck, Glitsch, Mentzel ; unmar- 
ried, Fritsche, Hertzberg, Kruth, and Freytag. 

Converts. — Eight hundred and six Esquimaux. 

The establishment of a new station, called Hebron, has been greatly 
assisted by the brethren's society for the furtherance of the Gospel in 
London, who have kindly sent materials for erecting the necessary buil- 
dings. A desirable opportunity of hearing the Gospel is hereby afforded 
to the northern Esquimaux, of which we pray that they may be disposed 
to avail themselves, as their southern brethren have done. 

III. NORTH AMERICA.— 1734. 

3 Settlements. — New Fairfield, in Upper Canada; Spring-Place, 
and Oochgelogy, Cherokee nation. 

10 Missionaries. — Married, G. Byhan, Clauder, Luckenbach, Micksch ; 
widower, Haman ; widow, Gambold. 

Converts. — About two hundred and seventy-three Indians, chiefly 
Delawares and Cherokees, and a few negroes. 

The congregation of believing Delawares, in Upper Canada, consist- 
ing of not quite three hundred persons, is diligently attended by the mis- 
sionaries, whose labors have been productive of renewed fruit. The same 
may be said of the mission among the Cherokees, notwithstanding the 
many difficulties with which it is encompassed, owing to the political state 
of the country. 

IV. SOUTH AMERICA.— 1735. 
1 Settlement. — Paramaribo. 

14 Missionaries. — Married, Boehmer, Graaff, Hartman, Passavant, 
Schmidt, Voigt, Treu. 

35* 



414 PROTESTANT MISSIONS, AND 

Converts. — Two thousand seven hundred and twenty-three negroes. 

Brother Passavant has been appointed superintendent of the mission, 
which proceeds under the divine blessing. The Society for promoting 
Christianity among the heathen population affords willing assistance ; 
and many plantations near Voozorg and Fort Amsterdam are visited by 
the brethren. 

V. DANISH WEST INDIES.— 1732. 

7 Settlements, or Stations. — New Herrnhut and Niesky, in St. 
Thomas ; Friedensberg, Friedensthal, and Friedensfield, in St. Croix ; 
Bethany and Emmaus, in St. Jan. 

38 Missionaries. — Married, Blitt, Bonhof, Damus, Eder, Junghans, 
Keil, Kleint, Klingenberg, Meyer, Mueller, Plattner, Popp, Schmidt, 
Schmitz, Sparmeyer, Staude, Sybrecht, Wied, Freytag. 

Converts. — About nine thousand six hundred and forty-six negroes. 

The seven congregations of believing negroes in the Danish West- 
India islands, have continued to enjoy outward peace and many spiritual 
blessings from the Lord's hand ; and, at Friedensthal, a new mission- 
house is in course of erection. 

VI. BRITISH WEST INDIES. 

(JAMAICA.— 1754.) 

6 Stations. — -Fairfield, New Eden, Irwin-Hill, New-Carmel, New- 
Fulneck, Mesopotamia. 

16 Missionaries. — Married, Ellis, Light, Pemsel, Pfeiffer, Renkewitz, 
Ricksecker, Scholefield, and Zorn. 

Converts. — About four thousand and one hundred negroes. 

(ANTIGUA.— 1756.) 

. 5 Stations. — St. John's, Grace-Hill, Grace-Bay, Cedar-Hall, and 
Newfield. 

24 Missionaries. — Married, Bayne, Brunner, Coleman, Coates, Har- 
vey, Newby, Kochte, Muntzer, Simon, Thraen, Wright, Zellner. 

Converts. — Fifteen thousand and eighty-seven negroes. 

(BARBADOES.— 1765.) 

2 Stations. — Sharon and Mount Tabor. 

6 Missionaries. — Married, Taylor, Zippel, Morrish. 

Converts.— Nine hundred and fifteen negroes. 

(ST. KITTS.— 1775.) 

2 Stations. — Basseterre and Bethesda. 

10 Missionaries. — Married, Hoch, Robbins, Shick, Seitz, Ziegler. 

Converts. — Five thousand and twenty-six negroes. 



BENEVOLENT SOCIETIES. 415 

(TOBAGO.— 1790-RENEWED 1826.) 

1 Station. — Montgomery. 

4 Missionaries. — Married, Eberman and Zetsche. 

Converts. — Five hundred and seventy-two negroes. 

The missionaries bestow much attention on the work of negro educa- 
tion; and the schools increase in number and usefulness. In Jamaica, a 
new settlement has been begun in St. Elizabeth's parish, called New 
Fulnec ; and the mission at Mesopotamia, in Westmoreland, has been 
renewed. In Antigua, many changes have taken place among the mis- 
sionaries, owing to the lamented decease of brother Johansen : there 
are five settlements in that island. At St. John's, the spiritual charge of 
nearly seven thousand negroes is attended with much labor and not a 
few difficulties, arising from various causes. In St. Kitt's and Barbadoes, 
the meetings in the church and schools are well attended. In the 
island of Tobago, where a mission was renewed three years ago, 
from five hundred to six hundred negroes attend the brethren's ministry. 

VII. SOUTH AFRICA.— 1736. 
After being relinquished for nearly fifty years, the mission was renewed 

in 1792. 

6 Settlements. — Gnadenthal, Groenekloof, Enon, Hemel-en-Arde. 
Elim, and Shiloh (on the Klipplaat.) 

36 Missionaries. — Married, Clemens, Fritsch, Hallbeck, Halter, Hoff- 
man, Hornig, Lehman, Lemmertz, Luttringshausen, Meyer, Nauhaus, 
Sonderman, Stein, Teutsch, Tietze, and Genth. Unmarried, Shoppman 
and Bonatz. Widows, Kohrhammer and Scultz. 

Converts. — Two thousand seven hundred and thirty-two, chiefly Hot- 
tentots, a few CafTrees, and Tambookies. 

We have here six settlements. The missionaries are diligently em- 
ployed, and God's grace prevails among them and their congregations. 
At Gnadenthal, the schools flourish more and more. At Hem-el-en- Arde, 
brother and sister Tietze were eagerly received by the poor lepers, as 
successors to brother and sister Leitner ; and their labor is not in vain. 
At Elim, the number of converts, as well as of residents, is on the in- 
crease. The great and destructive drought throughout the cape colony 
did great injury to Enon. The mission among the Tambookies, at Shi- 
loh, affords the means of instruction to many savages of different tribes ; 
and numbered one hundred and thirteen inhabitants at the close of the year, 
whose spiritual and temporal welfare the brethren seek to promote, by 
every possible means. Brother Hallbeck's visit was productive of many 
useful arrangements. 



416 PROTESTANT MISSIONS, AND 

Total. — Seven missions, forty-one stations, two hundred and nine 
missionaries, and about forty-three thousand and six hundred con- 
verts." 

VI. Book Society for Promoting Religious Knowledge among the 
Poor. — In 1750, the " Book Society for Promoting Religious Knowledge 
among the Poor" was formed by several benevolent persons, both Dis- 
senters and Churchmen. The design of this society was to circulate, at 
the lowest possible price, Bibles, hymn-books, catechisms, and tracts, and 
the standard writings of the most eminent authors of different denomina- 
tions of Christians, excluding their peculiarities of church policy or 
modes of worship. The revered names of Doddridge and Hervey are 
found in the early annals of this society, as some of its most active and 
liberal supporters, affording a pledge of a still more extensive union be- 
tween Churchmen and Dissenters in the work of God. The operations 
of this institution have been incalculably beneficial in circulating the 
best religious works among the poor, at the lowest prices ; and although 
its labors have been partly superseded by the Bible, Tract, and Sunday- 
school Societies, it deserves universal support, as the means of diffusing 
sound scriptural knowledge, particularly to furnish libraries for the cot- 
tage, village, or vestry. Notwithstanding other societies, the issues of 
its valuable publications are greater now than at any former period of 
its existence. The receipts of this society, for the year ending Decem- 
ber, 1829, as reported, were sixteen hundred and fifty-three pounds, nine 
shillings, and one penny, and from its commencement up to that period, 
sixty-seven thousand one hundred and fifty-two pounds, thirteen shillings, 
and one penny. 

VII. Naval and Military Bible Society. — In 1780, the " Naval 
and Military Bible Society" was formed. In that year, a military camp 
was pitched in Hyde Park, on account of the riots in London ; when " a 
very few plain Christians," affected with the profaneness of the soldiers, 
introduced the Gospel among them by conversation and prayer, and 
suggested the propriety of an attempt to supply them with Bibles. The 
noble idea was cherished by a few pious officers, and the plan was framed 
to furnish the whole army and navy with the blessed Word of God. 
This society has progressively advanced from " the day of small things," 
and has greatly increased. For several years it has included, in its be- 
nevolent regards, the seamen of the merchant-service, with " all descrip- 
tions of watermen," and the naval and military servants of the East 
India Company. From its commencement to the year 1830, there have 



BENEVOLENT SOCIETIES. 417 

been issued two hundred and forty-four thousand four hundred and 
seventy-seven copies of the Holy Scriptures, by the Naval and Military 
Bible Society ! 

VIII. Methodist Missions. — In 1783, the " Methodist Missions" ori- 
ginated, Avhen Mr. Wesley, at the Conference held at Leeds, declared his 
intention of sending Dr. Coke, and some other preachers, to America, 
after the independence of that country had been acknowledged. Mr. Wes- 
ley says, in a letter, dated Bristol, September 10, 1784, " I have accordingly 
appointed Dr. Coke, and Mr. Francis Asbury, to be joint superintendents 
over our brethren in North America ; as also Richard Whatcoat, and 
Thomas Vasey, to act as elders among them, by baptizing and adminis- 
tering the Lord's Supper." In 1787, Dr. Coke sailed for Nova Scotia 
with three missionaries, but they were driven by contrary winds among 
the West India islands, and landed at Antigua, December 25. Here in 1760, 
Mr. Nathaniel Gilbert, speaker of the house of assembly, had labored 
in preaching the Gospel ; and nearly twenty years after his death, in 
1778, Mr. John Baxter, a shipwright, a Methodist from England, with 
much success. The devoted Moravians also had been the happy instru- 
ments of infinite benefits to the negroes ; and the door was opened to the 
Methodists to prosecute their work of mercy. Dr. Coke took other la- 
borers to St. Vincent, St. Christopher's, St. Eustathius. In 1788, he 
extended the work to Barbadoes, Nevis, and Tortola ; in 1789, to Jamai- 
ca ; in 1790, to Grenada and Dominica. This zealous and laborious man 
continued to superintend and to direct the missionary affairs of the 
Methodists during thirty years, with great and progressive success, and 
on that account he crossed the Atlantic eighteen times ! On a voyage to 
commence a mission in the island of Ceylon he died, in 1814. In 1817, 
the " Wesleyan Methodist Missionary Society" was organized ; and since 
that period its operations have increased, in many places, with most evi- 
dent tokens of the Divine benediction in the conversion of sinners to God. 

The following is an abstract of the report presented at the annual meet- 
ing of the Society, May 7, 1832. 

" The first station noticed was Ireland, all of whose evils were attri- 
buted to the want of evangelical piety, which teaches men to live sober- 
ly, righteously, and godly, in the present world. In continental Europe, 
and the Mediterranean, the missions were generally prospering. In 
Stockholm and Sweden, there were indications of considerable good. 
At Wirtemburg, there had been some opposition, but there were upwards 
of one hundred members joined in Christian fellowship. In France, the 
doctrines of God our Savior were widely spreading, and various new 
53 



418 PROTESTANT MISSIONS, AND 

openings were presenting themselves to the missionaries. At Gibraltar, 
the mission continued highly serviceable to the spiritual interests of many 
military men ; and these, after imbibing the doctrines of truth there, car- 
ried them into other parts of the world. Many persons came thither 
from Spain to obtain copies of the Scriptures, although they were in this 
exposing themselves to loss of life. In this way one hundred and fifty 
families had been supplied with the Word of God, in the Spanish lan- 
guage. The stations at Malta, Zante, and Corfu, were flourishing. In 
continental India and Calcutta the Gospel was still being preached to the 
people, and the Scriptures and portions of them being circulated amongst 
them. New places of worship were being opened, and new schools 
erected, through which many, both adults and children, were received 
into the church by baptism. In the south of Ceylon, similar circum- 
stances had occurred. At Negomboo a missionary had received under 
his care a whole village. He had taken possession of their church, and 
from the steps of the altar had preached the Gospel to five or six hun- 
dred persons. The idols had since been given to the flames. One very 
important circumstance connected with India was, that the Scriptures 
were being translated into the native language of the Budhists. The 
South Sea missions were in a very gratifying state. The recent ac- 
counts from New South Wales and Van Dieman's Land — two most im- 
portant stations, in relation both to the colony and the mother country, in- 
dicated some improvement. In New Zealand, two missionaries are at 
present employed ; one in a new district, where the people had shown 
themselves more friendly than at the old station. It was stated as a 
lamentable fact, in connection with this mission, that the increased inter- 
course of the natives with British shipping had greatly added to the sum 
of vice and crime, and interposed great difficulties in the way of the 
missionaries. In the Friendly Islands, the number of the members in 
society, at the last returns, was about six hundred. In the schools there 
were five hundred and eighty-five males, and five hundred and forty-nine 
females. In Tonga the Gospel had spread with glorious rapidity. The 
king, who had formerly been so hostile to the missionaries, had become 
their warm friend and patron. From the island of Arvon the accounts 
were still more extraordinary ; upwards of one thousand of the people 
have turned to the true God. The chief was zealously exerting himself 
to suppress idolatry in every part of the island ; and had, during three 
days, burnt to the ground all the houses of the idols, with the gods in them. 
In South Africa there were thirteen stations and fifteen missionaries ac- 
tively employed, besides assistants, and the cause was upon the whole 
going on well. In the Mauritius, the state of the mission was not en- 



BENEVOLENT SOCIETIES. 419 

couraging. One missionary had died, in the course of the year, and the 
other had been recalled. At Sierra Leone the state of the mission was 
better than it ever had before been. There are three hundred and six- 
teen members in society, and forty-five admitted upon trial. In the 
schools there are upwards of two hundred children and adults. In the 
West Indies the missionaries had to contend with more than ordinary 
difficulties, in consequence of the degrading influence and effects of 
slavery on the minds of the negroes and people of color. In the whole 
of these islands there are sixty-one missionaries employed ; having under 
their care thirty-three thousand and twenty-one members in society, and 
seven thousand one hundred and ten children and adults in the various 
schools. In British North America the missions had been greatly bles- 
sed, and were on the increase. Since the last report, three missionaries 
had died ; and eighteen, some of them having wives, had been sent out 
to foreign stations. The whole number now employed is two hundred 
and twenty ; the number of salaried catechists one hundred and sixty, 
and the number of gratuitous teachers and catechists fourteen hundred. 
So that, including the wives of the missionaries, who were in general 
most efficient laborers in the field, there were now nearly two thousand 
agents engaged in the missionary field, under the direction of the society. 
The members of the foreign stations admitted into society were forty-two 
thousand seven hundred and forty-three, being an increase over the pre- 
ceding year of fifteen hundred and fifty-seven; and the total number of 
children in the schools, twenty-five thousand two hundred and fifteen. 
The total amount of the contributions, during the year, had been forty- 
eight thousand two hundred and sixty-nine pounds, and thirteen shillings, 
including, among other sums received from foreign stations, two thou- 
sand one hundred and three pounds from the Hibernian Missionary Socie- 
ty ; two thousand two hundred and nine pounds from Jamaica ; twenty- 
nine pounds from the Shetland Islands ; four hundred and eighty-eight 
pounds from Nova Scotia ; and two hundred and sixty pounds from 
Van Dieman's Land." 

IX. Sunday School Society. — In 1785, the Sunday School Society 
was formed, chiefly by the instrumentality of William Fox, Esq., a dea- 
con of a Baptist Church in London. This society has continued in opera- 
tion to the present time; and has been the means of establishing and of 
assisting in the support of many Sunday Schools throughout Great 
Britain and our colonies. The number of schools assisted with grants 
of books, during the year, 1830, is four hundred and forty, containing 
fifty-two thousand four hundred and thirty-four scholars ; of which 



420 

number, one hundred and seventeen schools received grants in pre- 
ceding years. From the commencement of the institution to the 
present year, the grand total of books gratuitously voted to Sunday 
Schools, is stated at fifteen thousand two hundred and eighteen Bibles ; 
one hundred and forty-five thousand two hundred and twenty Testa- 
ments; and eight hundred and ninety-eight thousand three hundred 
and thirty-one Elementary Books and Lessons. The expenditure of this 
society, during the past year, is nine hundred and twenty-one pounds, 
fifteen shillings, and three pence. 

X. Baptist Missionary Society. — In 1792, the " Baptist Missiona- 
ry Society" was formed, in consequence of Mr. (now Dr.) Carey proposing 
to the Northamptonshire Association of Baptist ministers, " whether it 
were not practicable and obligatory to attempt the conversion of the 
heathen ?" Carey submitted a plan, which was accepted, and a society 
was formed, making a collection for this magnificent object, amounting 
to thirteen pounds, two shillings, and six pence. Hindostan was 
judged a proper sphere for their attempt; but before any plan 
could be matured, they found a Baptist brother, Mr. John Thomas, 
a surgeon, lately returned from Calcutta to London, where he was 
laboring to raise a fund for the purpose of establishing a mission 
to India ! This pious and devoted man had preached to the natives in 
Bengal ; and John Thomas had the singular honor of being the first 
Englishman who made known the Gospel to the benighted Hindoos. 
Thomas was engaged as a missionary by the Baptists ; and Carey also 
offered himself to go to India. They sailed in 1793, in a Danish East 
Indiaman ; but without funds. Thomas proposed to maintain himself 
by his profession ; and Carey, by some occupation, till he could acquire 
the native language. Under difficulties extraordinary, with the as- 
sistance of Mr. Fountain, another missionary, they succeeded in trans- 
lating the Scriptures into Bengalee. In 1799, they were reinforced by 
four more missionaries ; but now they were refused permission to settle 
in the British territory. Carey and Fountain removed across the 
Ganges, sixteen miles from Calcutta, to Serampore, a Danish settlement ; 
where, to his everlasting honor, the governor protected and encouraged 
these men of God. Ever since, this has been the principal station of 
the Baptists in India. Kristno, the first Hindoo convert to Christianity, 
was baptized, with Felix Carey, eldest son of the Doctor, in December, 
1799, in the river Ganges, in the presence of a great concourse of peo- 
ple, Hindoos, Mahometans, Europeans, and the Danish governor, who 
shed tears at the affecting sight. In seven years from the date of Kristno's 



BENEVOLENT SOCIETIES. 421 

baptism, one hundred and nine intelligent converts submitted to that 
ceremony. In 1806, there were ten English missionaries at Serampore ; 
but to detail the labors of these devoted men, and the successes with 
which God favored them, would require many volumes. They had all 
things in common ; and labored for the common cause of the mission. 
Dr. Carey, by his learned labors at Calcutta, Dr. Marshman, by the 
school at Serampore, and Mr. Ward in the printing-office, have each 
contributed more than one thousand pounds per annum to the mission. 
The Baptists have many stations in different parts of India, the West 
Indies, the Burman empire, and other places, where their labors have 
been honored with many thousands of converts to the faith of Christ ; 
but the most 'astonishing work of any body of Christians, in any age, is 
that of translating the Holy Scriptures. In 1806, they were printing 
the Scriptures at Serampore in six languages, and translating them into 
six more. In 1819, they were printing or translating the Word of God 
into twenty-seven languages, at Serampore or Calcutta ! ! 

Slanders the most base, and attacks the most virulent, have been made 
by party, prejudiced, or unprincipled writers, upon these noble benefac- 
tors of mankind. They have been loaded with every vulgar or sense- 
less epithet, even by educated Englishmen, who have called them Dis- 
senters, Schismatics, Calvinists, fools, madmen, tinkers, low-born and low- 
bred mechanics : but their heaven-born benevolence is manifested in 
their works, upon which the God of glory has placed the seal of his ap- 
probation ; and their oriental learning has been proved to surpass that of 
any college in Christendom. Dr. Cary, especially, is admitted to be the 
first oriental scholar of our age. The calumnies of their enemies have 
been deservedly exposed by Mr. Fuller, secretary of the society, by Dr. 
Buchanan, Mr. Wilberforce, Lord Teignmouth, and Mr. W. Greenfield. 

The following table was inserted in the London Missionary Register 
for March 1831. It was originally published by the Committee of the 
Society, who remark upon it : 

" This statement is the most correct that can be given from the infor- 
mation now possessed by the secretary : there are many blanks, which 
future communications from abroad will probably enable him to fill up ; 
but the bare inspection of the list will show what great reason we have 
for thankfulness on account of the blessing which has been had upon our 
imperfect labors. 

■• The column appropriated to schools is subdivided into three ; for 
male, female, and Sabbath schools. In the next column is inserted the 
number of individuals added to the respective churches, during the last 
year for which the accounts have been furnished : those for Jamaica are 

36 



422 



PROTESTANT MISSIONS, AND 



extracted from the minutes of the Association held in April last : but 
several of the Churches are not included in that account, and not a few 
of the stations have been subsequently formed. The expenditure is cal- 
culated on the average of the last two years ; but that for Jamaica will, 
in all probability, be considerably higher this year than before. 

" From each hemisphere, the calls for more laborers are loud and in- 
cessant : more has been and will shortly be done to meet these demands, 
than was ever accomplished before in an equal period of time since the 
Society was formed ; and accounts received this morning, (Feb. 18,) from 
Jamaica, appear to indicate, that, in a very remarkable manner, desirable 
helpers will be raised up on the spot. These circumstances should be 
regarded as answers to prayer : but it must not be forgotten, that they 
will unavoidably cause an increase of expenditure, which it will re- 
quire all the zeal and energy of our friends to meet. May He, who has 
conferred upon us this grace, to preach, through the agency of others, 
the unsearchable riches of Christ among the Gentiles, inspire us with 
every disposition appropriate to the discharge of so holy and delightful 
a vocation, and enable us to pursue it with a single eye to His Glory ! 
Amen." 

TABULAR VIEW OF THE BAPTIST SOCIETY'S MISSIONS. 



STATIONS. 


Missionaries.* 


Schools. 


Added 
last yr. 


In- 
quirers. 


Mem- 
bers. 


Annual 
Expense. 


East Indies. , 
Calcutta, Circular Road ] 


William Yates 
W. H. Pearce 
James Penney 
W. Robinson 
George Pearce 
James Thomas 

W. Carey, jun. 
J. Williamson 


m. f. s. 
2 22 1 


. . 8 






£. S. 

495 






. . 43 






346 


Doorgapoor 


1 . . 








281 










292 


Bonstollah . . . . . 

Cutwa 

Soory 


. 4 . 
4 4 . 
Several 


. . 9 
. . 4 

. . 6 






326 10 
238 10 


Monghyr .... J 


Andrew Leslie 
William Moore 


306 10 






. 29 






377 


Ajimere 

Ceylon, Columbo . . . 
Ditto, Hangwell . . . 
Java 


Jabez Carey 
Ebenezer Daniel 
Hendrick Siers 
G-. Brucknerf 
N. M. Ward. 


Several 
8 3 . 


supported by G 


overnm 


ent. 
767 10 








250 


Sumatra, Padang . . 













*Besides the missionaries named in this column, the Society employs native 
teachers, catechists, &c, where such assistants can be made useful, and suitable per- 
sons obtained. There are four native teachers at Calcutta, the same number at 
Soory, two at Monghyr, &c. There are at least two hundred and fifty leaders attached 
to the various churches, who may be regarded as usefully performing the work of 
catechists. 

f Mr. Bruckner is now at Serampore, superintending the printing of the Javanese 
New Testament, but is anxious to return to Java. 



BENEVOLENT SOCIETIES. 



423 



TABULAR VIEW CONTINUED. 








STATIONS. 


Missionaries. 


Schools. 


Added 
last yr. 


In- 
quirers. 


Mem- 
bers. 


Annual 
Expense. 


West Indies, (Jamaica .) 
Kingston, E.. Queen-street 

Ditto, Hanover-street 
* Yallahs, 19 miles . . 
Papine, 8 miles . . . 

Port Royal 

Spanish Town .... 

Garden Hill. 

Passage Fort. 

Kings wood. 

Old ^Harbor .... 


James Coultart 
Joshua Tinson 

John Clarke 
J. M. Philippo 

H. C. Taylor 


m. f. s. 
1 1 1 
. . 1 

. . 1 
1 . 1 


. 126 
. . 67 

. . 13 




. 3526 
. 730 

. 171 
. 1100 

. 202 


£. S. 








Ebony Savanah. 

Hayes Vere. 

Mount Charles .... 








. 319 


• 


Sion Hill. 

Montego Bay ... J 

Shepherd's Hall, 16 miles 

Putney, . . . 18 — 

Gurney's Mount, 16 — 

Dyce's Mount, 13 — 

Shortwood. 

Crooked Spring . . . 

Savannah la* Mar . . . 


Thos. Burchell 
Francis Gardner 




. 242 


. 3348 
. 1014 


. 1227 
. . 74 










. 916 














W. W. Cantlow 




. 101 


. 1224 
394 


. 644 
. . 64 
. . 90 
. 670 
. . 60 
. . 58 

. 390 
. . 39 


.4145 


Ridgeland, 10 miles . 








184 




Falmouth 

Rio Bueno, 16 miles 


William Knibb 




. 306 
. . 33 


. 2847 
. 780 




Stewarts Town, 18 miles 








716 




Oxford and Cambridge, 8m. 
Arcadia. 

Lucea 1 

Green Island ... f 

Port Maria 

Ora Cabeca .... 


Supplied for the 
present by Mess. 
Burchell, Cant- 
low, and Knibb. 
Edward Baylis 


. . 1 


. 135 






Bray Head 11 miles 
16 miles 

Anotta Bay 

Charles Town. 

Buff Bay 


James Flood 


. . 1 


. . 82 




. 482 
. . 62 




St. Ann's Bay .... 


Samuel Nichols 








. . 26 




Ocho Rias 








. 46 




Brown's Town. 
Manchioneal .... 
Belize. Honduras . . 


Joseph Burton 
Joseph Bourn 










294 



Serampore Missions. — In 1827, the brethren at Serampore withdrew from 
their friends in England. Some misunderstanding had existed between 
them, in reference to the tenure on which the premises at Serampore were 
held, the college which the brethren there had erected, chiefly for literary- 
objects, and the support required for the out stations, connected with Seram- 



* The stations printed in italics are subordinate to those which precede them, 
figures denote the distance. 



The 



424 PROTESTANT MISSIONS, AND 

pore. A protracted correspondence took place at different times. In March, 
1827, a final and amicable separation took place. The Serampore breth- 
ren have now thirteen stations, Serampore, Dum-Dum, Barripore, Jessore, 
Burisaul, Dacca, Assam, Chittagong, Arracan, Dinagepore, Benares, 
Allahabad, and Delhi, with seven subordinate stations. There are 
seventeen European and Indo-British missionaries, and fifteen native 
preachers ; forty-six persons were received into communion in 1829. 
The annual expense of the missions is about fifteen thousand rupees. 
The college at Serampore is in a flourishing state. Translations of the 
Scriptures into some of the more important languages of the East have 
been made by the Serampore missionaries. 

XI. London Missionary Society. — In 1795, the " London Missionary 
Society" was formed. This was a noble expression of Christian benevo- 
lence, in which were united several liberal-minded clergymen and the prin- 
cipal ministers of the Independent denomination, with several of the 
Scotch secession, and of the Calvinistic Methodists. At their first 
annual meeting, in May, 1796, it was resolved, that, " to prevent, if pos- 
sible, any cause of future dissension, it is declared to be a fundamental 
principle of the Missionary Society, that its design is not Presbyterian- 
ism, Independency, Episcopacy, or any other form of church order ; but 
the glorious Gospel of the blessed God to the heathen ; leaving the con- 
verts to the Scriptures for Church government." This society originated 
in a great measure with Dr. Edward Williams, an Independent minister 
of Birmingham, publishing an address to his brethren in the ministry, in 
the Evangelical Magazine, in 1794, established in that year. By this 
address, the servants of God were led to take measures for this institu- 
tion. Dr. Williams, Dr. Haweis, Dr. Bogue, Mr. Eyre, Mr. Bowland 
Hill, Mr. Matthew Wilkes, were among its founders. The South Sea 
islands were the station first chosen, and thirty missionaries were sent in 
the ship Duff. They were received by the natives of Tahiti with ex- 
pressions of delight : but nearly twenty years they labored with but little 
success ; when, at once, the Divine blessing descended, and the whole 
population of several islands renounced idolatry, destroyed their idols, 
and embraced Christianity ; multitudes of them in spirit and in truth. 
The work of God's grace continued to spread, and native teachers were 
raised up as missionaries to other and remote islands. To give a worthy 
account in this place is impossible ; of the abolition of idolatry, infanti- 
cide, and other destructive abominations, as well as of the prevalence of 
religion among these once brutalized pagans. The African islands, but 
especially South Africa, has been marvellously blessed by means of the 



BENEVOLENT SOCIETIES. 425 

agents of this society ; and the benefits of the British constitution have 
been extended to the enslaved Hottentots, and other nations of Africa, by 
the exertions of Dr. Philip. The East Indies have many successful la- 
borers from this society ; and ah Anglo-Chinese college has been estab- 
lished by Dr. Morrison, Dr. Milne, and their colleagues at Malacca, des- 
tined to be an incalculable blessing to the East. China has been blessed 
by the ministry of Dr. Morrison; who, with the assistance of Dr. Milne, 
has translated the whole of the Holy Scriptures into Chinese, and com- 
piled a dictionary and grammar of that difficult language. This has 
been considered the noblest work of any uninspired writer, or of any 
agent in the Church of God since the days of the apostles. This trans- 
lation of the Word of God opens the treasures of immortal life through 
Christ to nearly one third of the population of the earth. Various other 
translations of the Scriptures have been made by the missionaries of this 
society, the particulars of which we cannot here detail. 

The following condensed view of the missions of this society has been 
published recently in the London papers. It was read at the annual 
meeting of the society in May, 1832. 

" In the South Seas, a knowledge of some of the most useful mechani- 
cal arts, and improved habits of life, are advancing, especially among the 
Christian portion of the inhabitants. Commerce is increasing, and a 
knowledge of the art of building vessels is in great estimation among the 
people. The schools are still regularly attended ; though the missiona- 
ries have still to complain of the disaffection of a number of the young to 
the precepts and restraints of the Gospel. In order to assist the mis- 
sionaries in counteracting the evils arising from the retail of ardent 
spirits among the people, a grant of publications from the British and 
Foreign Temperance Society have been forwarded to the islands. 

" For some years after their establishment, the native churches enjoy- 
ed uninterrupted rest ; but as the change, with the mass of the people, 
was as sudden as the profession of Christianity was universal, this state 
of society could not be expected to continue ; and though none are known 
to have returned to idolatry, a separation between the righteous and the 
wicked has taken place. That such a separation was required will be 
readily admitted ; that it has occurred, and that a state of society analo- 
gous to that which prevails in other nominally Christian countries should 
now exist, need excite no astonishment. During the last year, the evils of 
civil commotions in the Windward and Leward islands have been added 
to the trials of the people ; but, notwithstanding the hostilities without, 
and the defection within, the Churches furnish full evidence that they 
are built upon that Rock, against which the gates of hell shall not prevail. 
54 36* 



426 PROTESTANT MISSIONS, AND 

" In the Hervey Islands, where there are two European missionaries, 
and a number of devoted native teachers, although the people have been 
severely afflicted with a distressing epidemic, which swept off vast mul- 
titudes, the lives of the missionaries have been spared, and since the 
plague has been stayed, their labors have been resumed, and appear to 
have been attended with beneficial results. 

" The missionary cause is still cherished with ardor and affection. 
The settlement of native missionaries in the populous islands of Tavai 
in the West, with the request of six European missionaries to enter this 
important field, was stated at the last meeting ; and the directors now 
inform their constituents, that during the past year a voyage has been 
undertaken to the Marquesas, about eleven hundred miles to the north- 
east ; that five additional teachers have been established among them, 
and an encouraging opening presented for European missionaries. 

" Mr. Darling's report of the stations in the Austral islands, visited 
during the voyage, is peculiarly encouraging. A Christian Church, 
uniting thirty-two members, was formed by him in the island of Tubai, 
in June last. At Ravavai, seventy-four members were added to the num- 
ber of those who had been previously united to the Christian fellowship. 

" In the interesting island of Papa, which, but a few years ago, con- 
tained two thousand three hundred inhabitants, of whom only seven 
hundred remain, sixteen hundred having been swept off by a pestilence, 
Mr. Darling found the mission prosperous. Here a native church was 
formed, in which one hundred and ten individuals united to promote each 
other's spiritual benefit, and celebrated the most sacred observances of 
religion. During the same visit, one hundred and forty-seven adults and 
ninety-five children were baptized. 

" In the South Sea islands there were, when the latest accounts went 
away, thirty-two stations ; fourteen missionaries ; four artisans ; fifty na- 
tive teachers ; thirty-nine congregations, the average attendance at 
which was two thousand and two hundred ; twenty churches, containing 
three thousand three hundred and seventy-one members ; thirty-seven 
schools, and seven thousand scholars. 

" In China, Dr. Morrison continues his important labors in preaching, 
in Chinese and English. By means of the press, and his fellow-laborers, 
his joy in the Lord, and the first fruits of China unto Christ — are pre- 
paring and distributing the silent but authentic messengers of truth, por- 
tions of the Sacred Scriptures and Christian books. Since their last 
Report was presented, the directors have had the satisfaction to learn, 
that three natives of China have, by the rite of baptism, been added to 
the Church. Leangafa has been employed in superintending the print- 



BENEVOLENT SOCIETIES. 427 

ing of five thousand copies of Scripture Lessons, for which the requisite 
funds were raised in China. 

" In Malacca, during the early part of last year, the state of the mis- 
sion became more decidedly favorable, and the labors of the missionaries, 
in the educational and other departments of service, appeared to be at- 
tended with the divine blessing. 

" In the month of June last, Mr. Thomson stated that the aspect of the 
mission in Singapore was encouraging, and Christian books, in the Malay 
and Chinese languages, were in great demand. 

" In Penang, Mr. and Mrs. Dyer continue, with fidelity and zeal, their 
important labors for the benefit of the Chinese. Besides his other labors, 
Mr. Dyer frequently has the pleasure of meeting as many as thirty Chi- 
nese, who come for conversation on religion, and to receive Christian books. 

" Mr. Beighton continues his indefatigable exertions in the Malay de- 
partment, with more encouraging hopes of success than heretofore. 
During the past year, ten hundred and fifty-one Bibles, Testaments, and 
portions of the Scriptures; seven hundred and seventy-one Scripture 
Catechisms; nineteen hundred and ninety-nine tracts ; and four thou- 
sand tickets with texts of Scripture, have been put into circulation. 

" In Batavia, the divine blessing appears to have attended the preach- 
ing of the Word, as well as the instruction in the schools, and the distri- 
bution of the Scriptures in the languages of Eastern Asia. 

" In the Ultra Ganges there are five stations, eight missionaries, an Eu- 
ropean, and a native assistant, twenty-five schools, and six hundred and 
seventy-two scholars, and two printing establishments. There have been 
printed five hundred Scripture Lessons, eleven thousand and five hun- 
dred tracts, three thousand and eight school books. Works distributed 
at two stations, one hundred and fifty-two Bibles, four hundred and 
eighty-three Testaments, fifteen hundred and seventy portions of Scrip- 
ture, ten thousand nine hundred and ninety-nine tracts, and ten thou- 
sand and seventy-one catechisms, school books, &c. 

" In India the Society has, during the year, met with some of its 
severest trials, and its strongest encouragements. The afflictive mortality 
among its missionaries has been painfully felt in this quarter of the world, 
where six devoted brethren and sisters have been removed, from the 
midst of delightful and successful labor on earth, to the rest of heaven. 
On the other hand, there are pleasing indications that the Lord is about 
to make bare his holy arm, and add the nations of India to the number 
of those who call the Redeemer blessed. The foundations of the popular 
superstition are undermined ; the opinions of the people undergoing a 
most extensive and important change ; and the Lord is removing many 
of the barriers to the spread of the Gospel in India. 



428 PROTESTANT MISSIONS, AND 

" Among other encouraging circumstances connected with the progress 
of the Gospel in this part of the world, the directors notice, with un- 
feigned thankfulness, the active service of native converts, and the in- 
creasing concern manifested by European Christians, and others resident 
in India, for the conversion of the heathen. The effective co-operation 
of many of these with the missionary, in his labors of love, and their 
liberality and devotedness to the cause of the Redeemer, are peculiarly 
adapted to strengthen his hands and animate his spirits. 

" In Neyoor, one of the three stations in Travancore, which is under 
the care of Mr. Mead, a number of families in thirteen villages have 
publicly renounced idolatry, or Mahometanism, during the past year. 
In one village, the head men and ten families have renounced idolatry, 
and fifty other individuals are inquiring. The native government offi- 
cers, by whom, in many parts of these districts, the native Christians 
were cruelly persecuted a few years ago, now manifest a very friendly 
disposition to the converts ; and though they have not embraced 
Christianity, several of them send their children to the mission schools. 
Catholic families in other parts of the district have solicited instruction. 
Heathen temples in some of the villages are destroyed by their owners, 
who have embraced Christianity. One pagoda of celebrity is abandoned, 
and the ground made over to the mission, for the site of a Christian school. 

" In the three stations in Travancore, there are fifty-three congregations ; 
about six thousand individuals professing Christianity and receiving 
Christian instruction ; one hundred and eight schools, containing three 
thousand seven hundred and four scholars. 

" In the East Indies there are : — thirty-two stations and out stations ; 
thirty-five missionaries ; five European assistants ; sixty-six native as- 
sistants ; thirteen churches ; two hundred and thirty-nine communicants ; 
two hundred and twenty-three schools, and seven thousand five hundred 
and forty-one scholars ; two seminaries, thirty-eight students ; five print- 
ing establishments, at two of which have been printed thirty-two thou- 
sand parts of the Old and New Testaments, forty-three thousand tracts, 
six thousand school books, and three hundred hymn books. Works 
distributed at the five stations : — sixty Bibles, twenty-seven Testaments, 
four thousand nine hundred and sixty-one portions of Scripture, and 
fifty-seven thousand one hundred and sixty-one tracts. 

" The divine blessing continues to descend on the labors of the mis- 
sionaries in St. Petersburg. 

" In the Mediterranean the blessing of the Most High continues to 
attend the Word. Christian books are gratefully received by the inhabi- 
tants. Education is extended, and the schools are prospering. An 
Auxiliary Missionary Association has been formed at Corfu. 



BENEVOLENT SOCIETIES. 429 

11 In Malta the press has been actively and advantageously employed ; 
eleven thousand nine hundred books have been printed at the mission 
press, for the London Missionary Society, for the Religious Tract Society, 
and for private individuals ; twenty-seven thousand, eight hundred and 
sixty-nine books have been distributed during the past year. « 

" The intelligence which the directors have received from South Africa, 
during the past year, has been, in many respects, peculiarly encouraging. 
The infant school system has been introduced at Cape Town, and at 
several missionary stations, with pleasing success ; and among the 
increasing facilities for promoting the spread of the Gospel among the 
inhabitants of South Africa, the directors have heard with pleasure of a 
temperance society — the increase of literary, scientific, and philanthropic 
institutions — and the establishment of a college at Cape Town, under 
the superintendence of enlightened and Christian professors. 

" Within the colony of the cape of Good Hope there are fourteen 
stations, and beyond its boundaries there are nine. At Lattakoo, the 
most remote from the cape, where the missionary lingered long in hope, 
almost against hope, and where it has, in recent years, been the privilege 
of the directors to report that many had been delivered from the power 
of darkness and translated into the kingdom of God's dear Son, a gra- 
cious revival has been experienced during the past year. The preaching 
of the Gospel is well attended, and an additional service is often held 
with those who cannot gain admittance to a place of worship. A new 
church, twice the size of the former, is now erecting ; the prayer meeting 
is crowded to excess. The voice of prayer at morning, evening, and 
midnight, has been frequently heard in every direction — from the habi- 
tations of the natives or the bushes, whither they have retired for the 
purpose of devotion. For days successively many nocked to the habi- 
tations of the missionaries under the influence of feelings that urged 
them to inquire what they must do to be saved ; some speaking of 
nothing but their own sinfulness before God ; others of the love of Christ. 
The schools are well attended. Many manifest eagerness to learn, and 
a number can read the portions of the Scriptures which have been trans- 
lated into their own language. The press is established and in active ope- 
ration. School books and other books have been prepared by Mr. Moffat. 
Civilization and industry are advancing — the wilderness is gladdened. 

" In South Africa there are : — twenty-three stations and out stations ; 
twenty missionaries ; seven catechists and artisans ; one native assistant ; 
fourteen Churches ; six hundred and twenty-one native Church members, 
or communicants ; twenty-eight schools ; two thousand five hundred 
scholars ; and one printing press. 

" In Madagascar the darkness of superstition and error is breaking, 



430 PROTESTANT MISSIONS, AND 

and the true light is dawning. The civil and political commotions, 
which interrupted the labors of the press, are ceased. Besides continu- 
ing the printing of the Old Testament, Mr. Baker has printed between 
eleven thousand and twelve thousand Catechisms, Tracts, and elementary- 
books. Four hundred and twenty-five copies of the New Testament 
have been put into circulation. The Gospel is now regularly preached 
at three different places, and numbers flock to hear. Two Christian 
Churches have been formed during the past year, one of which contained, 
in the month of November last, sixty-seven members } of whom there 
is, from the circumstances of opposition under which they have taken 
up the cross, reason to hope that they have passed from death unto life. 

" The mission at the Mauritius appears more flourishing than formerly. 

" There were, when the last returns were sent home, in the African 
islands, including Madagascar and the isle of France : — four stations ; 
six missionaries; sixteen European and native assistants; three Churches; 
one hundred and twenty-one native members ; sixty-two schools ; and 
two thousand seven hundred and ninety scholars. 

" In South America there are four stations ; three missionaries ; and 
one native assistant; four Churches containing three hundred and thirty- 
nine native members; and four schools, in which one thousand, three 
hundred and eight scholars receive Christian education. 

" In the several parts of the world, connected with the society's ope- 
rations, of which an outline has now been presented, there are — 

113 Stations and Out-stations, Being an increase, during the year, of 

92 Missionaries, 22 Branch Stations, 

19 European ) . ' 2 Missionaries, 

-.oo tvt • 1 Assistants, . _ n 

133 Native ) 4 Churches, 

54 Churches, 320 Members or Communicants, 

4,771 Members or Communicants, 39 Schools, 

391 Schools, 1,496 Scholars. 

22,193 Scholars. 

"The society has thirteen printing establishments, at eight of which one 
hundred and thirty -nine thousand books, including thirty-three thousand 
portions of Scripture, have been printed, and from nine stations, one hun- 
dred and fifteen thousand copies of books have been put into circulation. 

" From the Treasurer's report it appeared, that the total receipts of the 
society, during the year, amounted to thirty-five thousand, five hundred 
and sixty-eight pounds, eight shillings, and eight pence ; the expendi- 
tures, to thirty-nine thousand two hundred and forty pounds, ten shillings, 
and seven pence. The receipts were six thousand two hundred and 
fifty pounds less than last year — of which diminution two thousand 
seven hundred and forty pounds was in legacies. 

" At a still later meeting of this society, May 9, 1833, the following 



BENEVOLENT SOCIETIES 431 

abstract of proceedings was given by Rev. William Ellis. ' The mis- 
sions in the East Indies afford greater encouragement than in any- 
preceding year. The following table exhibits the number of the society's 
missions, missionaries, &c. 

Stations and Out stations. Miss. Nat. Teachers, 

South Seas, 33 14 41 

Bevond the Ganges, . 5 7 3 

East Indies, 142 32 113 

Russia, 4 4 — 

Mediterranean, 2 2 — 

South Africa, 25 25 18 

Madagascar and Mauritius, 3 5 93 

British Guiana, 6 4 1 

220 93 263 

" The society employs besides, more than four hundred schoolmasters, 
assistants, &c. — Native Churches, fifty-four ; communicants, four thou- 
sand five hundred and fifty-seven; schools, four hundred and forty-eight; 
scholars, twenty-seven thousand two hundred and fifty-seven ; printing 
establishments thirteen, from nine of which have been printed two 
hundred and fifty thousand books, including thirty-one thousand five 
hundred portions of Scripture ; and from eleven stations one hundred 
and thirteen thousand two hundred and thirty-seven copies of books have 
been put in circulation during the past year. 

" Receipts, nearly thirty-seven thousand five hundredpounds ; expendi- 
tures, forty-one thousand six hundred pounds. An income of forty-five 
thousand six hundred pounds is necessary to sustain the society's ope- 
rations, on their present scale, while calls for help from the South Seas, 
India, Spanish America, &c. are numerous, loud, and urgent." 

XII. Scottish Missionary Society. — In 1796, the " Scottish Mis- 
sionary- Society" was formed ; and though its labors have not been so 
extensive as those of some others, it has sent forth many valuable 
missionaries. It has eleven missionaries ; one at Karass, in Russian 
Tartary, one at Astrachan, five in the East Indies, and four in the West 
Indies. The expenditure of this society for the year ending March, 
1831, was seven thousand four hundred and eighty-seven pounds, four 
shillings, and six pence. 

XIII. Village Itinerancy, or Evangelical Association for Spread- 
ing the Gospel in England. — In 1706 was formed the "Village Itine- 
rancy, or Evangelical Association for Spreading the Gospel in England." 
This society originated with the late Rev. John Eyre, M. A., a clergyman 
of the Church of England, but a man of enlarged benevolence of heart, 
uniting with Dissenters in extending the work of God for the salvation 



432 PROTESTANT MISSIONS, AND 

of men. Some villages destitute of the Gospel, in Hants, Sussex, and 
Surrey, were the scenes of their first operations. In 1801, the late C. 
Townsend, Esq., joined this infant society, and in 1802 they conferred 
with the Rev. George Collison respecting a theological seminary for the 
preparation of pious young men for the ministry. Mr. Townsend died 
February, 1803, leaving ten thousand pounds for the purposes of the 
institution, to Mr. Eyre as treasurer, who died the next month ; but the 
money being obtained, the college was commenced at Hackney, in Octo- 
ber, 1803, under the direction of Mr. Collison, as tutor. More than one 
hundred young men of credible piety have been educated at this academy, 
some of whom are highly esteemed ministers in the metropolis, and in 
different parts of the kingdom ; others have gone as missionaries to the 
heathen ; and some have been ordained to the ministry in the Church 
of England. By occasional or annual grants from this society, many 
worthy pastors have been assisted ; and many villages in Great Britain 
have been blessed by its operations. Together with the interest of some 
funded property, this excellent institution is supported by voluntary contri- 
butions ; and in the year ending March, 1830, the expenditure was two thou- 
sand, three hundred and forty-six pounds, eleven shillings, and six pence. 

XIV. London Itinerant Society. — In 1696, the " London Itinerant 
Society" was formed. This was instituted to supply the means of 
religious instruction to the destitute villages within fifteen miles of the 
metropolis. Many Sunday schools have been established in neglected 
hamlets, and supplied with teachers and books by this society. Besides, 
the more gifted teachers have officiated as Scripture readers and 
preachers ; and numerous congregations, at present enjoying settled 
pastors, originated in the agency of this more humble society. In 1830, 
seventeen preaching stations were reported, as regularly supplied by this 
institution, whose receipts were four hundred and twenty-nine pounds, 
and its expenditure, in rents of schools, &c, about the same amount. 

XV. Baptist Home Missionary Society. — In 1797, the "Baptist 
Home Missionary Society" was formed, to supply the destitute vil- 
lages of Britain with the means of evangelical instruction; and its 
labors have been great and prosperous. The society has progres- 
sively advanced. Its report for 1830 states, that the Baptist Home 
Missionary Society " supports, in a great degree, thirty-six missionaries, 
and it extends aid to more than fifty itinerant and village preachers, 
whose voices are heard from the principality of Wales to the opposite 
shore; and from the Land's End almost to the Orkneys." The same 



BENEVOLENT SOCIETIES. 433 

report mentions two hundred and thirty-six Sunday schools supported on 
the Home Missionary stations of this society. The expenditure of this 
society, in its operations for the year ending May, 1830, was one thou- 
sand nine hundred and fifty-four pounds, fifteen shillings, and nine pence. 

XVI. Religious Tract Society. — In 1799, the " Religious Tract 
Society" was instituted. Previously, some worthy efforts had been 
made by Mrs. Hannah More and a few friends, and their Cheap 
Repository Tracts had been brought into extensive circulation. The 
Rev. George Burder and the Rev. Samuel Greathead had also pub- 
lished their " Village Tracts," by which the saving doctrines of the 
Gospel had been happily communicated to many. But in May 17, 
1799, the Rev. Joseph Hewes, A. M., a Baptist minister of London, 
and four lay gentlemen, were appointed at a public meeting to carry 
into effect the object of the friends present. The Religious Tract 
Society, thus formed, includes members of the Church of England, as 
well as Dissenters, and its fundamental principle, to which it has labored 
sacredly to adhere, is contained in their first tract, written by Dr. Bogue, 
an Independent minister, in which they profess that their publications 
should "consist of pure truth." This, flowing from the sacred fountain 
of the New Testament, should run from beginning to end ; uncontami- 
nated with error, undisturbed with human systems ; clear as crystal, like 
the water of life. <( By way of explanation," the committee add, " that 
by pure truth, when not expressed in the words of Scripture, they refer 
to those evangelical principles of the Reformation, in which Luther, 
Calvin, and Cranmer agreed. On this large portion of ground, which 
the Churchman, the Dissenter, and the foreigner jointly occupy, they 
conceive that Christian union may be established and strengthened; 
Christian affection excited and cherished ; Christian zeal concentrated 
and rendered proportionally effective. Every year the operations of this 
society have increased : but to do justice to its principles, proceedings, 
and publications, is impossible. Talents of the highest order have been 
engaged in preparing its varied works, which are adapted for all ages, 
from the lisping infant to the mature believer and the dying saint, illus- 
trative of the Gospel, and demonstrative of its divinity. Their numerous 
publications for the young — their antidotes to infidelity — their series of 
Christian Biography, Church History, Works of the Reformers, Com- 
mentary on the Bible, and Monthly Magazines, are above all praise. 
And as many of its publications have been translated into various lan- 
guages of the East, as well as of Europe, and widely circulated, eternity 
alone can develop the abundance and richness of its fruits. The 
55 37 



434 PROTESTANT MISSIONS, AND 

missionaries of the various societies receive the most valuable and 
seasonable help from this great institution. The receipts of the Tract 
Society, for the year ending May, 1830, were twenty-five thousand and 
sixty-two pounds, sixteen shillings, and four pence ; and the number of 
publications issued, more than ten millions. The total circulation of the 
society, at home and abroad, since its commencement, exceeds one hun- 
dred and forty millions of its publications !" 

The western general meeting of this society was held at Willis's assem- 
bly rooms, on May second. The marquis of Cholmondeley, chairman. 
Thirty-six thousand pounds had been received during the year, by the 
sale of the publications, and four thousand pounds in the way of dona- 
tions. During the past year, Leangafa, a converted Chinese, had written 
nine new tracts, which had been widely circulated among his countrymen. 
The society had issued one million three hundred thousand children's 
books, and one million true narratives. The Bible Catechism had been 
just translated into Malay. Upwards of one hundred thousand tracts 
had been circulated in China ; and such was the demand for them, among 
the Coreans, to whom five hundred were sent, that they cut them into 
pieces that all might read. In the Burmese empire, Calcutta, and other 
places in India, they had been found especially useful, in converting 
upwards of three hundred to Christianity. There was a large circula- 
tion of tracts in Armenia and Georgia, and fifty pounds had been granted 
to the society at Shusha to print tracts. In Van Dieman's Land, the 
Georgian and the Society islands, similar results had occurred. In the 
Sandwich islands, where twenty-five thousand persons were able to read 
their own language, many tracts had been distributed. At Cape Town, 
Graham's Town, and Lattakoo, the printing presses were actively 
engaged. At Madagascar, the reading of a tract by a child to her father, 
caused him to dig a hole and bury all his household gods. The negroes 
in the West Indies read the tracts with avidity. During the last two 
years, one hundred thousand tracts had been circulated by the Paris 
Tract Society. The Hamburg Tract Society sent to Bavaria twenty 
thousand during the past year. An order was sent to the Roman Catholic 
priests to collect them together and burn them. That order was read 
from the pulpit and put into execution ; a number of Testaments and one 
thousand two hundred tracts were collected and burnt, but the effect was 
an increased desire on the part of the people to read them, and a new 
supply of twenty thousand had been received with avidity ; four hundred 
and fifty-seven thousand tracts had been circulated in Russia, and the 
dignitaries of the Russian Church had translated Baxter's Call, and the 
Saint's Rest. In two Mahometan countries, also, the society was making 



BENEVOLENT SOCIETIES. 435 

rapid and flattering progress. In the first year, the tracts distributed 
amounted to two hundred thousand, and the income of the society four 
hundred pounds ; during the past year, it has sent from its depot twelve 
million five hundred and ninety-five thousand two hundred and forty- 
one tracts, being an increase on any preceding year of eight hundred 
and eighty thousand two hundred and seventy-six. Eighteen thousand 
volumes of Church history, fifty-one thousand of Christian biography, 
ten thousand of the works of British reformers, and fifteen thousand of 
the Commentary on the Scriptures. The society had also published a 
periodical called the Weekly Visitor, at the price of one half-penny ; 
four hundred and twenty-seven thousand of which had been sold since 
last January. The foreign grants of money amounted to four thousand 
one hundred and eighty -four pounds ; being one hundred and fourteen 
pounds more than the same society had received in the way of subscrip- 
tions from the Christian public. The receipts of 1832 were thirty-one 
thousand three hundred and seventy-six pounds, but those of the present 
year were forty thousand pounds, being an increase of eight thousand 
six hundred and twenty-four pounds. 

XVII. Church Missionary Society. — In 1800, the " Church Mis- 
sionary Society" commenced. Aroused by witnessing the active zeal 
of other denominations of Christians, several pious Churchmen united 
to form this institution, for the extension of the Gospel under the 
forms of the Church of England. This society manifested but little 
zeal for several years ; and, being discountenanced by the prelates 
and dignitaries of the Church, its labors were inconsiderable. Two 
missionaries were at length obtained from Germany, and they de- 
parted from England to Western Africa, in March, 1804. Three more 
were sent forth in 1806. The Soosoo country and the Bullomshore, in 
the neighborhood of Sierra Leone, were the first stations of this society ; 
but both were afterwards abandoned, and the mission established at Sierra 
Leone. In 1809, two missionaries were sent to New Zealand, at the 
recommendation of Mr. Marsden, chaplain of New South Wales. Be- 
fore 1811, the efforts of this society had been exceedingly inefficient; but 
in that year, the Rev. Melville Home, late chaplain to the colony of 
Sierra Leone, preached the annual sermon before the society, from which 
it appears, that not one Englishman had engaged in the work. He says, 
" Sorry am I to say that the clergy, and the clergy alone, decline the 
cross ! When not one clergyman will arise in the cause of the Redeemer, 
what is to be said? Have you, my honored brethren, in Africa, or in 
the East, one English clergyman who serves as a missionary ?" Having 



436 PROTESTANT MISSIONS, AND 

then directed his hearers to contemplate the zeal of the Dissenters, he 
appeals to them, — " Have Carey and the Baptists had more forgiven than 
we, that they should love more ? Have the fervent Methodists and 
patient Moravians been extortionate publicans, that they should expend 
their all in a cause which we decline ? Have our Independent brethren 
persecuted the Church, that they should be now much more zealous in 
propagating the faith which they once destroyed ?" The appeal was not 
in vain ; the Church Missionary Society has, since that period, been 
making considerable progress ; having not only German agents, but many 
Englishmen, who receive ordination from the bishop of London, as his 
diocess is regarded as extending to most of our foreign colonies. Much 
attention has been directed by this society to schools in India ; where Mes- 
see, a converted Mahometan, began scriptural instruction, under the direc- 
tion of Mr. Gowie, a chaplain of Calcutta, in 1812. In 1814, two Ger- 
man missionaries were sent from England to Madras, and from that period 
others have been sent successively to various places. The schools estab- 
lished by this society, have engaged the greater degree of the attention of 
its agents ; and they have been of incalculable benefit to the rising genera- 
tion. In their labors, this society has found worthy coadjutors in some 
of the chaplains of the East India Company, and in some others : yet 
still, the cumbrous machinery of the Church of England is observed to 
be ill adapted to the missionary cause ; and the successes of this society 
have not been considered equal to what might have been expected from 
its expenditure. What is deeply regretted in this society, even by many 
of its most pious friends and ministers, is, its uncharitable sectarianism ; 
for though its secretaries meet the secretaries of the missionary societies 
conducted by the Dissenters, for the purposes of conference and prayer, 
monthly, it is complained, that, in their general proceedings, they studi- 
ously avoid any allusions to the extensive labors of others, and that the 
like care is observed to abstain from recognising the marvellous successes 
with which they have been honored by the blessing and Spirit of God. 
It is also regretted that they carry this exclusive policy so far, as not to 
allow the most eminent agent of the other missionary societies to take 
any part in their public meetings ! It is reported that this unlovely 
spirit is carried, in a great degree, to foreign countries ; and we see that 
even the late devoted bishop Heber, when he arrived in India, as he has 
recorded in his journals, required the Church of England missionaries 
to relinquish their social prayer meeting, which had been held with the 
missionaries of other societies ! 

The following tabular view of the Church Missionary Society we 
extract from the " New Missionary Gazeteer." 



BENEVOLENT SOCIETIES. 



437 



Countries and Miss, and 
Stations. Teachers. 

WEST AFRICA. 
Freetown. 4 

Foiirah Bay, 2 

River District. 10 
Mountain Dist. 16 

MEDITERRANEAN. 
Malta, 5 

Greece, 6 

Egypt, 5 

Abyssinia, 3 



Schools. Scholars. 



757 

11 

610 

993 



NORTH INDIA. 

Calcutta. 

Culna, 

Burdwan, 

Gorruckpore, 

BtLxar, 

Benares, 

Chunar, 

Allahabad, 

Agra, 

Meerut, 

Kurnaul, 

Bareilly, 

SOUTH INDIA. 

Madras, 

Pulicat, 

Mayaveram, 

Tinnevelly, 

Cottayam, 

Allepie, 

Cochin, 

Tellicherry, 

Bellary, 



25 
15 
16 

S 
1 
17 
10 
2 
1 
2 
1 
1 



44 

14 

40 

118 

54 

63 

24 

5 

1 



2 


290 


3 


60 


13 


638 


6 


386 


11 


649 


5 


75 


1 


15 


5 


282 


6 


92 


2 


45 


1 


40 


1 


40 


1 


33 


1 


40 


30 


1301 


11 


277 


30 


1512 


11 


1496 


43 


1415 


5 


210 


12 


447 


3 


218 


3 


118 



Countries and Miss, and 


Schools. 


Scholars. 


Stations. Teachers. 






WESTERN INDIA. 






Bandora, 


15 


10 


414 


Basseen, 


1 


5 




CEYLON. 








Cotta, 


23 


3 


416 


Kandy, 


10 


10 


221 


Baddagame, 


20 


13 


602 


Nellore, 


28 


18 


903 


AUSTRALASIA 








New Holland, 


2 






New Zealand : 








Rangihoua, 


4 


1 


27 


Kerikeri, 


7 


2 


70 


Paihia, 


11 


2 


125 


Waimate, 


7 






WEST INDIES. 








Jamaica: Papine, 




2 


37 


Cavaliers, 


1 


2 


74 


Montgom. Cor. 


1 


2 


131 


Coley, 




2 


29 


Moore Town, 


1 




120 


Port Antonio, 


1 




62 


Charles Town, 


1 




40 


Accompong Tn. 


1 




69 


Salt Savanna, 


2 




60 


Anchovy Valley, 






30 


Retreat Planta. 






17 


Prospect, 


1 




45 


Spanish Town, 






120 


Leguan Island, 


1 




69 



N. W. AMERICA. 
Red River, 2 

Grand Rapids, 2 



160 













NUMBER OF 










NUMBER OF 








TEACHERS. 


J2 


SCHOLARS. 




Europeans. 


Natives. 








m 








GO 








o 






13 




















TlfTfTITA'Mfl 


a 
o 


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438 PROTESTANT MISSIONS, AND 

XVIII. Sunday School Union.— In 1803, the " Sunday School Union" 
was formed ; the design of which is to stimulate Sunday school teachers 
to greater exertions ; to improve the methods of tuition ; to increase the 
number of Sunday schools ; to furnish suitable books and stationary at 
the lowest prices ; and to correspond with ministers and others, at home 
and abroad, for the purpose of promoting the establishment of Sunday 
schools, and local Sunday School Unions. Both the foreign and home 
success of this society shows that it has richly received the Divine 
blessing. In their report of 1830 it is stated, there were reported to the 
Union seven thousand, and eighty-five schools ; seventy-nine thousand 
seven hundred and fifty-three teachers ; eight hundred and five thousand 
four hundred and fifty-six Sunday scholars in Great Britain. But this 
is believed to be not more than half of the schools and scholars 
in the kingdom, without including Ireland. The trade account of the 
society, for the year 1830, was six thousand and eighty-nine pounds, 
eleven shillings, and nine pence, and the benevolent fund account, nine 
hundred and eighty-five pounds, seventeen shillings, and eleven pence. 

The annual meeting of this society for 1833, was held at Exeter hall. 
The report commenced with a sketch of the progress of the foreign 
Sunday schools in France, Denmark, Malta, New South Wales, South 
Africa, America, Canada, New Brunswick, the West Indies, and Jamaica. 
In France, the Sunday schools were stated to be extending among the 
Protestants. In Denmark two schools had been established near Copen- 
hagen. In Antigua, there are in the Wesleyan Sunday schools one 
thousand eight hundred and fifty-two scholars ; and from Jamaica it is 
said that the Sunday schools at no period have afforded such cheering 
prospects of their still greater efficiency and universal establishment 
throughout the islands of the West Indies as at the present moment. 
With reference to home proceedings, the report stated that in the present 
year nine hundred and fifteen pounds had been voted for the Jubilee 
fund, in addition to the three hundred and forty pounds voted in 1822. 
The expense of erecting Sunday schools was estimated at the sum of 
ten thousand pounds, and the committee proposed that means should be 
devised for establishing a permanent Sunday school building fund. The 
missionaries' labors were next detailed, and the sum of the statement was, 
that eleven unions had been visited, and seven new ones established, in 
little more than half a year. The committee having been engaged 
during the past year in arranging a plan for establishing a library, have 
agreed to devote one hundred and fifty pounds for the purchase of books, 
and that the library should be opened on the 1st of July next. The 
following summary of the returns of Sunday schools was given : from 



BENEVOLENT SOCIETIES. 439 

London auxiliaries, five hundred and twenty-two schools, six thousand 
nine hundred and seventy-three teachers, and seventy-four thousand 
eight hundred and seventy-eight scholars ; Great Britain, seven thousand 
two hundred and thirty-two schools, one hundred and two thousand six 
hundred and sixty-nine teachers, eight hundred and sixty thousand four 
hundred and ten scholars ; the Sunday school Society for Ireland, two 
thousand six hundred and forty-two schools, nineteen thousand one 
hundred and forty-two teachers, two hundred and six thousand seven 
hundred and seventeen scholars ; the London Hibernian Society's Sun- 
day schools, eight hundred and seventy -nine schools, and sixteen thou- 
sand four hundred and thirty scholars — making a total of eleven thousand 
two hundred and seventy-five schools, one hundred and twenty-eight 
thousand seven hundred and eighty-four teachers, one million one hun- 
dred and fifty-eight thousand three hundred and fifty-four scholars, and 
showing an increase on the last year of three hundred and twenty-nine 
schools, twelve thousand four hundred and eighty-six teachers, and twenty- 
two thousand nine hundred and fifteen scholars. The sales during the 
past year were stated, from the depository accounts, at seven thousand 
and seventy pounds, three shillings, and two pence. The balance in 
hand of the Benevolent Fund was stated to be two hundred and seventy- 
eight pounds, six shillings, and ten pence, and in the general account it 
was mentioned, that the grant to the Benevolent Fund for trade profit, 
this year, amounted to three hundred and fifteen pounds, fourteen shil- 
lings, and five pence. 

XIX. British and Foreign Bible Society. — In 1804, the " British 
and Foreign Bible Society" was instituted. This wondrous society 
originated in the endeavors of the Rev. Thomas Charles, of Bala, the 
principal leader of the Calvinistic Methodists in Wales, to supply his 
countrymen with the Holy Scriptures in their native language. The 
subject being mentioned at a committee meeting of the Religious Tract 
Society, its secretary, the Rev. Mr. Hughes, suggested the idea of a 
general society for supplying the whole world with Bibles ! The friends 
present approving the proposition, measures were taken to call a public 
meeting, which, on the 7th of March, 1804, was held at the London 
Tavern, consisting of about three hundred persons of different denomi- 
nations, including some worthy Quakers. For the purpose of carrying 
their resolutions into effect, it was deemed advisable to seek the patron- 
age of some person of rank. Dr. Porteus, then bishop of London, yielded 
to the application ; gave his cordial sanction ; and recommended lord 
Teignmouth as president ; an office which that distinguished nobleman 



440 PROTESTANT MISSIONS, AND 

has ever since filled with honor. Several other prelates gave their 
names, which were enrolled on the list of presidents. The Rev. Joseph 
Hewes, M. A., a Baptist minister, and its original projector ; the Rev. 
Josiah Pratt, A. M., of the Church of England; and the Rev. Charles 
F. A. Steinkopff, D. D., minister of the Lutheran chapel in London, 
were appointed secretaries. The fundamental law of the society declares 
its title as given above; and, also, that its object is exclusively to promote 
the circulation of the Holy Scriptures, without note or comment, both at 
home and abroad ; and, further, that the copies circulated in the United 
Kingdom, in the English language, shall be those only of the authorized 
version. The constitution of this society admits of the co-operation of 
all persons who are disposed to concur in its support ; and it is ordained 
that the proceedings of this society shall be conducted by a committee, 
consisting of thirty-six laymen, six of whom shall be foreigners residing 
in London and its vicinity ; half of the remainder members of the 
Church of England, and the other half members of other denominations 
of Christians. The presidents, and all clergymen and dissenting minis- 
ters, subscribing to the society, may vote at the meetings of the com- 
mittee. The British and Foreign Bible Society has had many 
enemies ; especially among the high Church clergy of the establishment, 
and not more than about a sixth part of its prelates and clergy have, at 
any time, been reckoned among its friends. But to detail its history 
would require volumes. It has been the means of originating similar 
institutions in most parts of the world in which the Bible is believed, 
conveying immortal blessings to all nations. Either in England or in 
foreign countries, directly at the expense of the society, or indirectly by 
grants to societies abroad, or to individuals, this astonishing institution 
has reprinted the Holy Scriptures in forty-four languages ; in five lan- 
guages it has printed translations of the Scriptures : in seventy-two 
languages and dialects in which they never had previously been printed ; 
and in thirty-two new translations commenced or completed ; making a 
total of one hundred and fifty-three different languages and dialects ! 

It maybe here added, that during the last year (1832 — 1833) the dis- 
tributions of this society, from the home depository, amounted to three 
hundred and forty-three thousand one hundred and forty-five copies. 
The distributions on the continent, during the same time, were two hun- 
dred and forty thousand seven hundred and forty-three copies — making 
the total issues of the society, in twenty-eight years, seven million 
six hundred and eight thousand six hundred and fifteen. 

The receipts of the last year were eighty-one thousand seven hundred 
and thirty-five pounds, sixteen shillings, and four pence. 



BENEVOLENT SOCIETIES. 441 

In respect to the operations of other continental societies, it may be stated 
that the distributions of the Paris Bible Society, being confined exclusively 
to Protestants, are not very extensive. The committee, however, mani- 
fest a willingness to furnish Bibles to all who make their wants known- 
Offering the past year to furnish, gratuitously, a copy of the Bible to 
every newly married couple, and a Testament to every new communi- 
cant ; one thousand' four hundred and ninety-four of the former, and 
three thousand five hundred and eighty-eight of the latter, were in this 
way disposed of. The distributions of the year amounted to eleven 
thousand nine hundred and forty-eight copies, making, with those pre- 
viously distributed by the society, one hundred and thirty thousand. 

The Geneva Bible Society has put in circulation nineteen thousand 
nine hundred and twenty-one Bibles and Testaments, including an 
edition of the modern Greek New Testament, which has been sent to 
Greece. The Basle Bible Society has circulated, in all, one hundred and 
sixty-one thousand five hundred and seventy-five copies. In one canton 
in Switzerland, containing one hundred and seventy thousand inhabi- 
tants, every family has been furnished with a copy. 

The Prussian Bible Society, and its auxiliaries, distributed last year 
nine thousand three hundred and sixty-seven Bibles, and thirty-seven 
thousand five hundred and seven New Testaments; making a circulation, 
in seventeen years, of five hundred and thirty thousand copies. 

The Netherlands Bible Society has established an auxiliary at Suri- 
nam, in South America; and measures are in train for publishing, at 
Java, parts of the Old Testament in Javanese, the New Testament hav- 
ing been already published by the Batavia Bible Society. 

In Sweden, the Bible cause is highly prosperous. Last year, eight 
thousand Bibles and twenty-two thousand five hundred Testaments were 
printed by the Swedish Bible Society, making in all, since the formation 
of the society, three hundred and forty-one thousand seven hundred and 
eighty-seven copies. The society's presses are still at work, preparing 
for future demands. 

The Danish Bible Society circulated, last year, three thousand two 
hundred and twelve copies, making its total issues one hundred and 
twenty thousand four hundred and seventeen. 

From St. Petersburg, in Russia, were distributed, last year, five 
thousand eight hundred and twenty-three Testaments, making, since 
1828, the number of twenty-two thousand copies. Most of these books 
were put in circulation through the exertions of that devoted minister, 
the Rev. Mr. Knill. 
56 



442 PROTESTANT MISSIONS, AND 

From. Malta, four thousand two hundred and sixty-one copies of the 
Scriptures were issued the past year, principally in French, Italian, 
Arabic, Greek, and Hebrew. A part of these books went to Algiers and 
other places, on the north coast of Africa. 

The translation of the Old Testament into modern Greek is rapidly 
going forward in Greece, under the direction of Mr. Leeves, the Bible 
agent, the Rev. Mr. Jewett, and others. The number of New Testa- 
ments issued by Mr. Leeves, in the course of the past year, were two 
thousand two hundred and eighty-eight. 

The issues from Constantinople and Smyrna by the agent, Mr. Barker, 
during the same period, amounted to five thousand four hundred and 
eighty-four copies. Many of the copies were procured for schools. 

A large number of Bibles and Testaments, in Arabic, Syriac, and 
Turkish, or portions of them, have been sent to Shoosha, in Armenia, to 
he distributed by the missionaries located in that region. Measures 
were taken to print the Armenian New Testament at this place, but the 
work has since been transferred to Moscow, where it is in press, and the 
Gospel of Matthew already issued. 

'The Bible Society of Calcutta is still in active operation. The issues 
from its depository, the past year, amounted to fourteen thousand six 
hundred and sixty-one copies. Efforts are made to circulate portions of 
the Word of God in the interior cities and villages, and with encouraging 
success. 

The Bible Society at Madras has undertaken to print twelve thousand 
copies of the New Testament in Tamul, as soon as the translation is 
completed. 

The distributions of the Madras Bible Society, for the year, were 
nineteen thousand three hundred and twenty-four copies, in whole or 
in part, and in no less than fifteen different languages. 

XX. British and Foreign School Society. — In 1805, the "British 
and Foreign School Society" was instituted. This most noble institution, 
the design of which is the " education of the laboring and manufactur- 
ing classes of society, of every religious persuasion," arose out of the 
zealous exertions of Joseph Lancaster, an ingenious schoolmaster of 
London, and who is generally considered the inventor of the system of 
mutual instruction. His own exertions were surprising ; and he soon 
enjoyed the patronage of the king, and of the royal dukes of Kent and 
Sussex. A society was formed in 1805, and a noble building for a 
model school was erected in South wark, and schools were soon estab- 
lished in different parts of the kingdom upon the same plan. It is a law 



BENEVOLENT SOCIETIES. 443 

• 
of this society, that the schools in connection with it " shall be open to 

the children of parents of all denominations : the lessons for reading 
shall consist of extracts from the Holy Scriptures ; no catechism or 
peculiar religious tenets shall be taught in the schools, but every child 
shall be enjoined to attend regularly the place of worship to which its 
parents belong." As no preference was given to the peculiarities of the 
Church of England, and no provision made for the use of its catechism, 
prejudices and opposition were excited, by certain intolerant alarmists of 
the Church of England. It was said to be an engine for the multiplica- 
tion of Dissenters : but this prejudice was overruled for good, as Church- 
men were roused to take part in the education of the poor, by the forma- 
tion of national schools. These were therefore established in very many 
parishes through the kingdom, in which, it is reported, there are now 
about two hundred and eighty thousand scholars taught on a similar plan, 
somewhat modified by Dr. Bell, recently returned from Madras. In 
these schools the Church Catechism is used. 

The report of the British and Foreign School Society, for the year 
ending May, 1831, appears to be one of the most interesting documents 
of the kind ever published ; exhibiting its various branch operations, not 
only in England and the colonies of Great Britain, but in many States 
of Europe, Asia, Africa, America, and the islands of the Great South 
Sea, with the general state of education in those countries. From this 
society have originated, not only the national schools, but many others 
in different parts of the world, among which we must mention the 
" Society for Promoting the Education of the Poor in Ireland," called 
the Dublin " Kildare- Street Society," which had, in 1829, one thousand 
five hundred and fifty-three schools on its list, containing one hundred and 
twenty-four thousand four hundred and forty-nine scholars. This society 
has received a grant of money annually from parliament. The Irish 
report states also, — " The total number of schools assisted from your 
funds during the past year, including the new schools, is one thousand 
two hundred and twenty-two ; the gross amount of the grants is six 
thousand eight hundred and, thirty pounds, nine shillings and six and a 
half pence, exclusive of gratuities to deserving teachers, and of the 
expense of the training department. The model schools continue in a 
very satisfactory state : the total number of both sexes, which received 
instruction, during the past year, was one thousand five hundred and 
forty-six ; since their commencement, twelve thousand four hundred and 
twenty-three. The total number of teachers who have been trained in 
these schools, since their first opening, (that for masters in 1813, for 
mistresses in 1824,) to January 5, 1830, is, — males, one thousand six 



444 PROTESTANT MISSIONS, AND 

hundred and ten, — females, three hundred and sixty -three ; making a 
total of one thousand nine hundred and seventy-three teachers attached 
to schools in all parts of Ireland." 

In the central schools of the society in London, there are regularly 
above five hundred boys on the books, and eighteen thousand eight 
hundred and fifty have been received for instruction. There are three 
hundred girls kept on the books, and nine thousand one hundred and 
eighty have been received since the commencement ; total, twenty-eight 
thousand. The various schools in London, now in connection with this 
society, contain about fifteen thousand scholars. During the year ending 
May, 1831, fifty-eight candidates, either for boys' or girls' schools, have 
been received ; thirty-seven of whom have been boarded and instructed, 
wholly or in part, at the expense of the institution ; thirty-nine have 
been placed over schools, three have sailed for foreign stations, and 
sixteen remain on the list. Five missionaries have also attended to 
learn the system, previous to their setting out for their respective desti- 
nations. His majesty, William IV., is patron of this society, with an 
annual subscription of one hundred pounds, to mark his sense of its 
importance. Its expenditure, during the past year, was three thousand 
two hundred and twenty-two pounds, eighteen shillings, and seven pence, 
exclusive of seven hundred and seventy pounds, fourteen shillings, and 
five pence, specially appropriated to promote scriptural education in 
Greece. Prejudice has misrepresented this great society, but it seems 
destined to advance scriptural education throughout the whole world. 

XXI. London Hibeenian Society. — In 1806, the " London Hibernian 
Society" was instituted. This is an invaluable institution, the design 
of which is the scriptural education of the poor in Ireland, by day, 
Sunday, and adult schools, and Scripture readers. The year ending 
May, 1831, presented returns of schools in thirty different counties in 
Ireland, in number one thousand five hundred and ninety-five ; in which 
there were enrolled eighty-five thousand seven hundred and fifty-five 
scholars. The average attendance is about two thirds of the whole, 
and about one half of them are Roman Catholics. " The only books 
supplied by the society are two spelling-books, and the Holy Scriptures 
of the authorized version, in English ; and an Irish spelling-book, and 
the Holy Scriptures of bishop Bedell's and archbishop Daniel's version, 
in Irish. All the scholars, of sufficient age, read and commit to memory 
the Holy Scriptures. The scholars are inspected publicly once a quar- 
ter, and the teachers are paid only for those scholars, who, on inspection, 
exhibit the required proficiency. The gross disbursements of last year 



BENEVOLENT SOCIETIES. 445 

were eight thousand four hundred and thirty-five pounds ; the number 
of scholars may be taken at seventy thousand ; this gives two shillings 
and five pence per head, without allowing any thing for Scripture readers, 
salaries of agents, <fec. If the Sunday scholars, adult scholars, Irish 
classes, &c. are left out of the account, and the whole sum supposed to 
be expended on fifty-three thousand four hundred and fifty-two day 
scholars, it would give three shillings each scholar. The real average 
expense to the society of each scholar is, therefore, much less than three 
shillings per annum /" This society is generously supplied with the 
Scriptures by grants from the Bible Society. The report of 1831 
states, " The committee are again called upon to acknowledge the 
renewed liberality of the British and Foreign Bible Society, which, in 
addition to the munificent grant, announced at your last meeting, of ten 
thousand English Bibles, and twenty thousand Testaments, has since 
cheerfully placed at your disposal one thousand Irish Testaments !" 

XXII. Society for Promoting Christianity among the Jews. — In 
1808. the " Society for Promoting Christianity among the Jews" was 
formed. It was instituted by several devoted ministers and private 
Christians of different denominations, under the patronage of the duke 
of Kent. Its labors were manifestly sanctioned by the God of Abraham, 
in blessing the invitations to the Hebrews to behold Jesus Christ as the 
promised Messiah. Schools were established in Spitalfields, London, 
and the Jews' Chapel was opened in that vicinity. In 1813, the Epis- 
copal chapel was erected in Bethnal Green, attached to which various 
other buildings were raised, for the more convenient prosecution of the 
desired objects. But the society being heavily in debt, several affluent 
churchmen engaged to take the whole responsibility, if the Dissenters 
would relinquish their claims upon a share of its direction ; to which 
thev consented. The society is now supported principally by members 
of the Church of England, having two of the bishops for patrons. The 
report of the year ending March, 1831, states, "There are at present, 
in the schools at Bethnal Green, thirty boys and thirty-eight girls." They 
have a missionary seminary, in which " there have been five students 
during the past year. The present number of missionaries, in immedi- 
ate connection with the society, is thirty, besides three, who are engaged 
in India under the inspection of the Madras committee. Of these, ten 
are of the Jewish nation. There are, also, five other individuals, at 
present, engaged as teachers in the Jewish schools in the Grand Duchy 
of Posen ; making a total of thirty-eight missionary agents engaged in 
promoting the objects of this society." The principal fields of mission- 

38 



446 PROTESTANT MISSIONS, AND 

ary labor, besides England, are various parts of Europe, where Jews are 
numerous. The total receipts of this society, during the past year, were 
fourteen thousand one hundred and forty-four pounds, seven shillings, 
and nine pence. But it has been liberally assisted by grants of Hebrew 
Bibles and Testaments from the British and Foreign Bible Society. 

XXIII. Prayer Book and Homily Society. — In 1812, the " Prayer 
Book and Homily Society" was formed. " The sole object of which is 
the distribution of the authorized formularies of the Church of England, 
both at home and abroad, in English and in foreign languages." The 
whole or parts of these formularies have been translated into several 
languages, and there is reason to believe that their circulation has been 
accompanied with the Divine blessing. The Report for the year ending 
May, 1830, states, " It is no small testimony to the value of our Church 
service, that the Chinese, Malay, and Indo-Portuguese translations, were 
made by individuals who conscientiously dissent from us. The number 
of bound Prayer Books and Homilies issued, during the past year, was 
nine thousand five hundred and eighty-five ; and of tracts, one hundred 
and forty thousand two hundred and eight. The whole number of 
books circulated by the society, from the first, is — of Prayer Books, one 
hundred and seventy-seven thousand two hundred and fifteen ; of its tracts, 
one million four hundred and fifty thousand five hundred and fifty-five." 
The expenditure of the past year was two thousand two hundred and 
eighty-five pounds, eight shillings, and nine pence. 

XXIV. Irish Evangelical Society. — In 1814, the "Irish Evangelical 
Society" was formed in London. The design of it is declared to be 
" to promote the preaching of the Gospel in Ireland, by maintaining an 
evangelical academy for the education of native and other students, 
and by assisting pastors and itinerant preachers in the various and 
important labors of the Christian ministry." The fundamental principle 
of this society is declared to be, that " as its sole desire is to enlarge 
the kingdom of our Savior, it will not direct its exertions to the exalta- 
tion of sects, or the establishment of parties ; but will leave to the con- 
gregations that may be collected, the choice of their own mode of 
worship, and the formation of their own churches." This society has 
been the means of extensive and incalculable good, in educating pious 
young men for the ministry, and in supporting them while laboring to 
gather churches in different parts of the country. The report of the 
year ending May, 1831, states, " the society's agents are fifty-seven; 
nine pastors of Churches, who perform itinerant services ; fifteen minis- 



BENEVOLENT SOCIETIES. 447 

ters, entirely supported by the funds of the society, and constantly 
engaged in its service ; eleven missionaries, in the English or Irish 
language, who travel through extensive districts ; and twenty-two 
Scripture readers and expositors, chiefly engaged in a course of domi- 
ciliary Christian instruction. The agents last named are chiefly 
employed in connection with the former, to whom they prove the most 
valuable auxiliaries." The expenditure of the past year was three 
thousand seven hundred and fifty -nine pounds, six shillings, and five 
pence. The society has a committee of management in Dublin. 

XXV. Baptist Irish Society. — In 1814, the " Baptist Irish Society" 
was instituted for promoting the Gospel in Ireland, by employing 
itinerants, establishing schools, and distributing Bibles and tracts, either 
gratuitously or at reduced prices. Great success has attended the 
operations of this society up to this period, and the report of the year 
ending May, 1831, states, " that in the evening schools for adults, more 
than seven hundred men have, during the past winter, been taught to 
read the Scriptures in Irish or English. The number of scholars now 
amounts to upwards of eight thousand. There are six ministers in Ire- 
land in the service of the society, and during the year the agents of the 
society have distributed one thousand six hundred and thirty English 
and Irish Bibles and Testaments, besides first and second spelling-books 
in the schools, amounting to four thousand eight hundred and ninety- 
nine copies. The expenditure of the year was two thousand eight 
hundred and sixty-six pounds, seventeen shillings, and eleven pence." 

XXVI. Irish Society. — In 1S16, the " Irish Society" was formed, the 
design of which is " to instruct the native Irish, who still use their verna- 
cular language, how to employ it as the means for obtaining an acurate 
knowledge of English ; and, for this end, as also for their amelioration, 
to distribute among them the Irish version of the Scriptures by 
archbishop Daniel and bishop Bedell, the Irish Prayer Book where 
acceptable, and such other books as may be necessary for school-books." 

XXVII. Continental Society.— In 1818, the " Continental Society" 
was formed, the object of which is stated to be, " to assist local native 
ministers in preaching the Gospel, and in distributing Bibles, Testaments, 
and religious publications over the continent of Europe ; but without 
the design of establishing any distinct sect or party. That the acknow- 
ledgment of the doctrine of the Holy Trinity be indispensable to consti- 
tute a member of this society ; and that governors, and clergymen, and 



448 PROTESTANT MISSIONS, AND 

dissenting ministers, who are members of this society, be entitled to 
attend and vote at all meetings of the committee." There is difficulty 
in exhibiting a statement of the operations of the Continental Society, 
because a measure of secrecy is required, on account of the jealousy of 
the European governments. Its agency, however, is considerable, and 
its expenditure in the year ending April, 1831, was two thousand three 
hundred and eight pounds, nineteen shillings, and seven pence. 

XXVIII. Port of London Society. — In 1818, the " Port of London 
Society" was formed ; and with it was united, in 1827, the " Bethel 
Union." The design of these societies was for " Promoting Religion 
among British and Foreign Seamen." This society appears, from its 
report for the year ending April, 1831, to employ one missionary and 
four ministers, as its principal agents. It has a floating chapel on the 
river Thames ; in which ministers of different denominations preach 
gratuitously in connection with the society's ministers. Bethel meetings 
for prayer are held on board those vessels in the river, whose captains 
are pious, or inclined to sanction the religious improvement of their men. 
One of the agents writes, " I frequently behold five, six, and even seven 
lanterns, the humble but significant symbols for divine worship ;" and at 
these meetings, chiefly in the vessels of colliers, he says, " Four, five, 
six, and more of the sailors engage in prayer." Small libraries are 
furnished to many ships ; a day school for the children of watermen, an 
orphan asylum, in which fifty-three children are supported and edu- 
cated, and the Sailor's Magazine, are connected with this society, which 
has been the means of originating other similar societies at our principal 
ports, and in America. The expenditure of this society, for the year, 
was eight hundred and sixteen pounds, seventeen shillings, and eight 
pence. 

XXIX. Home Missionary Society.— In 1819, the " Home Missionary 
Society" was instituted. Its design is the " Evangelization of the unen- 
lightened Inhabitants of the Towns and Villages of Great Britain, by 
preaching the Gospel, the Distribution of Religious Tracts, and the 
establishment of Prayer Meetings and Sunday Schools, with every other 
scriptural method for the accomplishment of this important object." 
The necessity for the Home Missionary Society is evident to every intel- 
ligent Christian, and amply proved by the remarkable documents in its 
reports, and from the clerical testimonies in our own review of England 
in the nineteenth century. To detail the beneficial operations of this 
society, is altogether impossible in this place, but it appears to have the 



BENEVOLENT SOCIETIES. 449 

strongest claims upon the patriots of Britain. It has received the gene- 
rous support of some pious members of the Church of England, and 
from several of the evangelical clergy. The report for the year ending 
March, 1831, states, " the society employs thirty-five missionaries ; in 
addition to whom, there are about twenty pastors and stated ministers, 
who devote a portion of their time to the objects of this society. There 
are, in all, sixty agents, who employ every practicable mode of com- 
municating religious instruction, by schools, by the distribution of tracts, 
and by regular preaching. They have two hundred villages, and not 
fewer than four thousand children under their care, in a population of 
nearly two hundred thousand souls. Appeals the most affecting are 
continually being made, from destitute hamlets of the country, for evan- 
gelical laborers ; by which the society has been induced to exceed their 
funds. The treasurer has received, during the past year, four thousand 
nine hundred and nine pounds, and four shillings, and paid four thousand 
nine hundred pounds ; but the society is still indebted, not less than 
seven hundred pounds. God has graciously blessed the operations of 
the Home Missionary Society, so that many nourishing Churches have 
been formed, some of whom support their own pastors without any 
pecuniary aid from the society ; but its claims upon the liberality of 
British Christian patriots are urgent and imperative, to assist in recover- 
ing the peasantry from that state of ignorance and crime, which is fear- 
fully developed by the country gaols, and prisons, and special commis- 



XXX. Irish Society of London. — In 1832, the " Irish Society of 
London" was formed, as an auxiliary to the Irish Society of Dublin ; 
besides which, some attention has been paid to the native Irish residing 
in London ; and in June, 1830, a public meeting was held to establish 
the Irish Society's Church Fund. The receipts of this society, for the 
year ending April, 1830, were one thousand five hundred and thirty-two 
pounds, five shillings, and two pence. 

XXXI. Ladies' Hibernian Female School Society. — In 1823, the 
" Ladies' Hibernian Female School Society" commenced. Scriptural 
instruction is the course pursued by this society ; and its benefits have 
been remarkably great, not only in sowing the seed of God's Word, 
but in the saving conversion of some to the knowledge and faith of 
Christ. The report for the year 1831, states, " the number of children 
in the schools is eleven thousand four hundred and seventy, of which 
there is about an equal number of Roman Catholics and Protestants." 
57 38* 



450 PROTESTANT MISSIONS, AND 

The expenditure of the society, for that year, was two thousand four 
hundred and forty-five pounds, and nine shillings. 

XXXII. Christian Instruction Society. — In 1825, the " Christian 
Instruction Society" was formed. It originated with some benevolent 
dissenting ministers in London, who deeply felt the degradation of 
thousands of its inhabitants. On a survey, it was found that there were 
only four hundred places of worship in the metropolis, half of which 
belong to the' Dissenters ; and that supposing they were attended by an 
average of one thousand persons each, which was far from being the 
fact, yet even then there would be about a million of the inhabitants 
without the means of grace ! A society, therefore, was formed by the 
principal Dissenters, to carry forward an organized system of visiting 
the lanes and courts and wretched districts of the metropolis, to establish 
prayer meetings, Sunday Schools, and preaching places ; and especially 
to distribute religious tracts, by weekly loans. Many of the congrega- 
tions in London have adopted the plans of this society, and the most 
signal tokens of the Divine blessing have attended these labors of love 
and visits of mercy. The report for the year ending May, 1831, states, 
that " at the present time there are sixty-five associations, which engage 
the benevolent attention of one thousand one hundred and seventy-three 
gratuitous visiters, who have, during the past year, visited thirty-one 
thousand five hundred and ninety-one families. So that, by your volun- 
tary agency alone, religious tracts and books are now placed within 
the reach of at least one hundred and fifty thousand individuals." " Im- 
mediately connected with the numerous associations, are to be found 
ninety-three stations for reading the Scriptures and prayer." This 
society employs a city missionary, whose labors have been incalculably 
beneficial. Many of the most eminent ministers in the metropolis have 
co-operated in out-door preaching, in tents, and in lectures to mechanics 
on the most important subjects. Valuable tracts, &c. are published by 
this society, whose plans have been adopted in many cities and towns 
both in England and Ireland. Its expenditure, for the year, was one 
thousand four hundred and eighty-seven pounds, ten shillings, and eleven 
pence. 

XXXIII. British Society for Promoting the Religious Principles 
of the Reformation. — In 1828, was formed, " the British Society for 
Promoting the Religious Principles of the Reformation." This society 
has a special regard to the prevalence of the Roman Catholic profession 
in England and Ireland ; and it proposes, by education, Scripture read- 



BENEVOLENT SOCIETIES. 451 

ers, miscellaneous publications, and public or local discussions, to excite 
public interest in the controversy, to diffuse information on the subject, 
and thus to destroy the influence of the priests, and convert the Catholic 
population to the doctrines of the Holy Scriptures. The receipts of the 
society, for 1830, were two thousand nine hundred and eighty-four 
pounds. 

XXXIV. Sunday School Society for Ireland. — This society was 
formed in 1S19. According to the twenty-first report of this society, its 
receipts for the year were three thousand three hundred and thirty 
pounds, three shillings, and three pence, — two thousand seven hundred 
and seventy-one pounds, eleven shillings, and eight pence, by subscrip- 
tions and donations. The number of schools connected with the society 
January 1, 1831, was two hundred and fifty-one. Gratuitous teachers, 
eighteen thousand six hundred and eighty-seven — scholars, two hundred 
and two thousand three hundred and thirty-two. The society had dis- 
tributed, in all, from the time of its formation, two hundred and eighty- 
three thousand six hundred and sixteen Testaments. A considerable 
number of associations, in aid of the society, have been formed in Eng- 
land, Wales, and Scotland. 

Besides the society for Ireland, there is the Sunday School Union for 
England, and the Sunday School Society for Scotland ; though not for 
exactly the same purpose contemplated in Sabbath schools. There is 
also the National Education Society of England, established in 1813, 
and the British and Foreign School Society ; the latter of which, parti- 
cularly, is said to exert a salutary influence over the schools in France, 
Spain, Russia, Germany, Italy, Malta, the British provinces in North 
America, Hayti, and the West Indies. The London Christian Instruction 
Society also, formed 1825, is a very useful institution, nearly twenty 
thousand families, and one hundred thousand individuals, receiving the 
visits of the constituted agents of the society. 

XXXV. London Seamen's Friend Society. — This society had its 
origin in the discovery of an interesting fact, in the year 1816. It was 
found at this time that the master of a collier, lying in the Thames, was 
accustomed to have morning and evening prayers on board his vessel, to 
which he invited the crews of other vessels lying in the neighborhood. 
At the same time many seamen were out of employ, having been dis- 
charged on the close of the then late war between the United States and 
Great Britain, and not a few of them were in circumstances of distress, 
which excited greatly the sympathy of the benevolent and humane. 



452 PROTESTANT MISSIONS, AND 

The inquiry arose, what could be done, and the meeting continuing on 
board the collier, in 1817, a man who had been to sea in early life, but 
was then a minister of the Gospel, understanding the case, resolved on 
attending himself. He accordingly did attend ; upon which, becoming 
much interested, as the worship was about to close, he introduced himself 
to the meeting, stating his former acquaintance with a seafaring life, and 
proposing to sustain, if it should be agreeable, a regular service among 
them. The proffer being gratefully accepted, the meeting was continued 
and enlarged. This led to notoriety and thus to the formation, March 13, 
1818, of the "London Seamen's Friend Society;" a principal object 
of which, on account of the growth of the meeting and the reluctance 
of the sailors to go to a common church, was to provide for them a Bethel 
ship, where they might feel at home and come with freedom. Having 
accomplished its primary object, as it soon did, the society found enough 
still to be done to benefit the seamen, and they have accordingly continued 
their operations to the spiritual and eternal joy of many souls. The 
example of the metropolis being known, it was soon followed in 
Greenock, Leith, Liverpool, Hull, Bristol, and other ports, in which simi- 
lar societies were formed, and have since continued their benevolent 
operations.^ 

XXXVL London Peace Society. — This was formed in 1816, and 
has been active and efficient in its operations. Its object is to print and 
circulate tracts, and diffuse information, tending to show that war is 
inconsistent with the spirit of Christianity and the true interests of 
mankind, and to point out the means best calculated to maintain perma- 
nent and universal peace upon the basis of Christian principles. The 
society may consist of persons of every denomination who are desirous of 
uniting in its object; and an annual subscription of ten shillings and six 
pence, or a donation of five pounds and five shillings, entitles to member- 
ship. The business of the society is conducted by a committee of more 
than thirty-six members, who meet once a month or oftener, if necessary. 
A general meeting is held annually, at such a time and place as the com- 
mittee name. The organ of the society's communication is the Herald 
of Peace. 

* Harbinger of the Millenium. 



BENEVOLENT SOCIETIES. 453 

III. DOMESTIC— OR BELONGING TO THE UNITED 
STATES. 

I. BOARD OF C03IMISSIONERS FOR FOREIGN MISSIONS. 

This noble institution owes its origin to the circumstance that a num- 
ber of young men belonging to the seminary of Andover, Mass., 
deeply impressed with a sense of the wretched state of the heathen 
world, determined to devote themselves to the work of their salvation. 
With this object in view, they were led to seek counsel and advice of 
the General Association of Congregational Ministers, at their annual 
session, at Bradford, Mass., in June, 1810. To this body they presented 
the following paper. 

" The undersigned, members of the divinity college, respectfully 
request the attention of their reverend fathers, convened in the general 
association at Bradford, to the following statement and inquiries. 

11 They beg leave to state, that their minds have been long impressed 
with the duty and importance of personally attempting a mission to the 
heathen ; that the impressions on their minds have induced a serious, 
and, they trust, a prayerful consideration of the subject, in its various 
attitudes, particularly in relation to the probable success, and the difficul- 
ties, attending such an attempt ; and that, after examining all the infor- 
mation which they can obtain, they consider themselves as devoted to, 
this work for life, whenever God, in his providence, shall open the way., 
11 They now offer the following inquiries, on which they solicit the 
opinion and advice of this association : Whether, with their present views, 
and feelings, they ought to renounce the object of missions, as either 
visionary or impracticable; if not, whether they ought to direct their 
attention to the eastern, or the western world ; whether they may expect 
patronage and support from a missionary society in this country, or must 
commit themselves to the direction of a European society ; and what 
preparatory measures they ought to take previous to actual engage^ 
ment. 

" The undersigned, feeling their youth and inexperience, look up to 
their fathers in the church, and respectfully solicit their advice, direc- 
tion and prayers." 

The above paper was signed by Messrs. Judson, Mills, Newell, and 
Nott. 

The first meeting of the board was at Farrnington, Conn., September, 
1810, and its first officers were the Hon. John Treadwell, LL. D., presi- 
dent ; the Rev. Samuel Worcester, D. D., corresponding secretary j 



454 PROTESTANT MISSIONS, AND 

Jeremiah Evarts, Esq. treasurer; and the Rev. Calvin Chapin, D. D., 
recording secretary. — The board was incorporated June, 1812, by the 
legislature of Massachusetts ; — and its principal executive organ is the 
prudential committee. — The present officers are the Hon. John Cotton 
Smith, LL. D., president ; the Rev. Calvin Chapin, D. D., recording 
secretary ; the Rev. B. B. Wisner, D. D., the Rev. Rufus Anderson, 
and Rev. David Green, secretaries; Henry Hill, Esq., treasurer; John 
Tappan, Esq., William J. Hubbard, Esq., auditors. The prudential 
committee are the Hon. William Reed, the Rev. Leonard Woods, D. D., 
Hon. Samuel Hubbard, LL. D., Rev. Warren Fay, D. D., Hon. Samuel 
F. Armstrong, the Rev. B. B. Wisner, D.D., and Mr. Charles Stod- 
dard. 

The first missionaries, which left the country under the patronage of 
this board, were destined for Calcutta. These were Messrs. Judson and 
Newell, who with their wives, left Salem, February 19, 1812, in the 
Caravan. About the same time there sailed from Philadelphia, in the 
Harmony, three other missionaries, viz. Messrs. Hall, Nott, and Rice. 

On the arrival of the Caravan, which was some weeks before that of 
the Harmony, the government ordered the missionaries to return, nor 
would it allow of their remaining, until the arrival of the Harmony. 
Unwilling to return, they requested permission to return to the isle of 
France, which was allowed. 

An opportunity presenting, by which one of the missionaries might 
go to the place of destination, Mr. Newell embraced it. In connection 
with this step, was a most trying event in Divine Providence. The ship 
was driven about by contrary winds, near a month in the bay of Bengal ; 
and afterwards, by a leak, was forced to put into Coringo, on the Coro- 
mandel coast. This detention exposed Mrs. Newell to being sick at sea. 
She became the joyful mother of a fine healthy daughter; but in conse- 
quence of a severe storm, the child took cold and died the fifth day. 
The mother likewise took cold, and began to show symptoms of a con- 
sumption. Her case, however, was not specially alarming, until about 
ten days subsequent to arriving at the isle of France. From that time, 
this lovely missionary declined rapidly, and November 30 expired, exclaim- 
ing, " The pains, the groans, the dying strife ; " — and, " How long, O 
Lord, how long!" The particulars of this sadly interesting event are 
already before the public, and it need only be said, that this gloomy dis- 
pensation has already turned a brighter side. The memoirs of Mrs. 
Newell, by a widely extended influence, have done more good than she 
would probably have, effected in a long life of usefulness ; " and being 
dead, she yet speaketh." 



BENEVOLENT SOCIETIES. 455 

Mr. Newell, after remaining a short time at the isle of France, pro- 
ceeded to Ceylon. On that island he continued nearly a year, waiting 
for some door of entrance to the heathen. For a time he supposed his 
brethren who went to Bombay had been sent to England, and that he 
was left alone, to pursue their original object ; but though a solitary 
wanderer, borne down by affliction, he did not neglect his work. He 
preached generally two or three times a week, in English, at Columbo, 
looked about for a field, in which to commence his missionary operations, 
pursued the study of different languages, and at length joined the mission 
at Bombay. 

The Harmony arrived about a week after the departure of Mr. Newell. 
The brethren on board passed through the same forms, as those who had 
gone before ; and received permission to depart for the isle of France. 
Their departure, however, was delayed by the sickness of Mr. Nott, who 
was brought to the borders of the grave. 

During this delay, Messrs. Judson and Rice, adopting different views 
as to baptism, left the American mission, and tendered their services to 
the Baptist mission at Serampore. 

Being thus left alone, Messrs. Hall and Nott abandoned the idea of 
going to the isle of France, from the hope of being able to obtain a 
footing at Bombay. This fortunately they effected, after experiencing 
a great variety of fortune, which severely tried their faith and patience. 
In March, 1814, they were joined by Mr. Newell. 

About six months after, Mr. Nott left the mission on account of ill 
health, and returned to America. Before his arrival, a new mission was 
fitted out for the island of Ceylon, consisting of Messrs. Bardwell, 
Meigs, Poor, Richards, and Warren. These, with their wives, (Mr. 
Warren was not married,) sailed on the 23d of October, 1818.^ 

From this time, it was settled that the American board would be sus- 
tained in their operations. The enterprise was regarded with favor by 
the whole church, and the immediate superintendents of the mission felt 
encouraged to go forward, and to enlarge their operations in successive 
years. 

At the present time the board occupies a distinguished rank among 
the benevolent institutions of the world. They have twelve missions 
under their care, in South-eastern Asia, at Bombay and Ceylon, in the 
countries around the Mediterranean, at the Sandwich islands, and among 
the Indians of North America. 

These missions, at the commencement of the present year, 1833, 
embraced fifty-five stations ; seventy-five ordained missionaries ; four 
♦Winslow's Sketches. 



456 



PROTESTANT MISSIONS, AND 



physicians not ordained ; four printers ; eighteen teachers ; twenty 
farmers and mechanics ; one hundred and thirty-one females, married 
and single ; — making a total of two hundred and fifty-three laborers in 
heathen lands, dependent on the board and under its immediate direc- 
tion. There were, also, four native preachers ; thirty native assistants ; 
twelve hundred and seventy-five schools ; and fifty-nine thousand eight 
hundred and twenty-four scholars. The thirty-six churches gathered 
among the heathen, contain about eighteen hundred members. Their 
printing presses have sent forth about fourteen million two hundred 
thousand pages during the year ; swelling the whole number from the 
beginning to sixty-one millions of pages in twelve different languages. 

The following is a condensed view of the stations, missionaries, and 
assistant missionaries of the board, from the twenty-third annual 
report of the prudential committee. 

STATIONS, MISSIONARIES, AND ASSISTANT MISSIONARIES OF 
THE BOARD. 

Only Ministers of the Gospel are called Missionaries in the following list. 



BOMBAY MISSION.— 1814. 

BOMBAY— 1814. 

David 0. Allen, Cyrus Stone, William 

Ramsey, Missionaries. 

Mrs. Stone, Mrs. Ramsey. 

Miss Cynthia Farrar, Super. Female Schools. 

AHMEDNUGGUR— 1831 . 

Allen Graves and Hollis Read, Missionaries. 

Mrs. Graves, Mrs. Read. 

On their may to Bombay : 

G. W. Boggs, Missionary, and Mrs. Boggs. 

About to embark for Bombay: 

"William C. Sampson, Printer, and Mrs. 

Sampson. 

CEYLON MISSION.— 1816. 

TILLIPALLY. 

Levi Spaulding, Missionary. 

Mrs. Spaulding. 

L. Payson, and Jordon Lodge, Readers 

and Assistants. 
J. Codman and J. Champlain, Teachers in 

Preparatory School. 

Dewasagayam and Paramanthy, School 

Visitors. 



BATTICOTTA. 

Benjamin C. Meigs, Daniel Poor, Mission- 

aries. 

Mrs. Meigs, Mrs. Poor. 

Gabriel Tissera and Nathaniel Niles, Native 

Preachers and Teachers in the Seminary. 
S. "Worcester, G. Dashiel, J. Griswold, and 
F. Ashbury, Teachers in Tamul and 
English. Methuen, Teacher of Eng- 
lish School. Sanmoogum, Tamul 
Teacher. E. Porter, Assistant. 
Ambalavanum, Superintendent of Schools. 
DODOOVTLLE. 
Miron "Winslow, Missionary. 
Mrs. "Winslow. 
C. Augustus Goodrich, Native Preacher. 

Nathaniel, Catechist. 
R. W. Bailey, Teacher of English and 

Female Central School. 
J. Lawrence and Joshua, Superintendents 

of Schools. 

C. Kingsbury, Reader, stationed at Pootoor. 

PANDITERTPO. 

John Scudder, M. D., Missionary. 

Mrs. Scudder. 

T.W. Coe, Reader. 



BENEVOLENT SOCIETIES. 



457 



S. P. Brittain, D. Gautier, and Sethunpo- 

rapully, Assistants. 

John Cheesman, Medical Assista?it. 

Sandera Saguran, Superiiitendent of Schools. 

MANEPY. 

Henry Woodward, Missionary. 

Mrs. Woodward. 

Sinnatamby, Catechist. 

Tumban and Catheraman, Readers. 

Designated to this Mission : 

James Read Eckard, and George H. 

Apthorp, Missionaries. 

SOUTH-EASTERN ASIA.— 1830. 

CANTON- 1830. 

Elijah C. Bridgman, Missionary. 

SIAM— 1831. 

David Abeel, Missionary. 

Designated to south-eastern Asia : 

Henry Lyman, Samuel Munson, Ira Tracy, 

Stephen Johnson, Charles Robinson, 

Missionaries. 

MEDITERR ANE AN —1820 . 

SYRIA— 1821. 
Isaac Bird and George B. Whiting, Mission- 
aries. 
Mrs. Bird, Mrs. Whiting. 
On their rcay to this Mission : 
William M. Thomson, Missionary ; Asa 
Dodge, M. D., Missionary Physician. 
Mrs. Thomson, Mrs. Dodge. 
CONSTANTINOPLE— 1831 . 
William Goodell and H. G. 0. Dwight, 
Missionaries; William G. Shauffler, Mis- 
sionary to the Jews. 
Mrs. Goodell, Mrs. Dwight. 
GREECE— 1827. 
Jonas King, Missionary. 
Mrs. King. 
On their nay to this Mission : 
Elias Riggs, Missionary, and Mrs. Riggs. 
MALTA-1822. 
Darnel Temple, Missionary ; Heman Hal- 
lock, Printer. 
Mrs. Temple, Mrs. Hallock. 
58 



On a visit to this country : 
Eli Smith, Missionary. 

SANDWICH ISLANDS.— 1820. 
ISLAND OF HAWAII. 
KAILTJA. 
Asa Thurston, and Artemas Bishop, Mis- 
sionaries. 
Mis. Thurston, Mrs. Bishop. 

KAAWALOA. 

Samuel Ruggles, Missionary. 

Mrs. Ruggles. 

WAIAKEA. 

Jonathan S. Green and Shelden Dibble^ 

Missionaries. 

Mrs. Green, Mrs. Dibble. 

WAIMEA. 

Dwight Baldwin, Missionary and Physician, 

Mrs. Baldwin. 

ISLAND OF MAUL 
LAHAINA. 
William Richards, Lorrin Andrews, Reu- 
ben Tinker, Missionaries. 
Mrs. Richards, Mrs. Andrews, Mrs. Tinker. 
Miss Maria C. Ogden. 

ISLAND OF OAHU. 

HONOLULU. 
Hiram Bingham, Joseph Goodrich, Ephm. 

W. Clarke, Missionaries. 
Mrs. Bingham, Mrs Goodrich, Mrs. Clarke. 
Genit P. Judd, Physician. 
Mrs. Judd. 
Levi Chamberlain, Superintendent of secular 
concerns, and Inspector of schools, and 
Andrew Johnstone, Associate Superin- 
tendent of secular concerns. 
Mrs. Chamberlain, Mrs. Johnstone. 
Stephen Shepard, Printer. 
Mrs. Shepard. 
Miss Mary Ward. 

ISLAND OF KAUAI. 

WAIMEA. 
Samuel Whitney and Peter J. Gulick, 
Missionaries. 
Mrs. Whitney, Mrs. Gulick. 
Probably now at the Islands : 
John S. Emerson, David B. Lyman, Ephm. 
39 



458 



PROTESTANT MISSIONS, AND 



Spaulding, "William P. Alexander, Rich- 
ard Armstrong, Cochran Forbes, 
Harvey R.Hitchcock, and Lorenzo 
Lyons, Missionaries. 
Mrs. Emerson, Mrs. Lyman, Mrs. Spaul- 
ding, Mrs, Alexander, Mrs. Armstrong, 
Mrs. Forbes, Mrs. Hitchcock, Mrs. 
Lyons. 
Alonzo Chapin, Physician. 
Mrs. Chapin. 
Edmund H. Rogers, Printer. 
On their way to the Islands : 
Xowell Smith and Benjamin W. Parker, 
Missionaries. 
Mrs. Smith, Mrs. Parker. 
Lemuel Fuller, Printer. 

CHEROKEES.— 1817. 

BRAINERD— 1817. 

J.C. Elsworth, Teacher and Superintendent ; 

John Vail, Farmer ; A. E. Blount, Farmer. 

and Mechanic ; Henry Parker, Miller. 

Ittrs. Ellsworth, Mrs. Vail, Mrs. Blount, 

Mrs. Parker. 

Miss Delight Sargent, Teacher. 

CREEKPATH— 1820. 

William Potter, Missionary. 

Mrs. Potter. 

Miss Ermina Nash, Teacher. 

WILLSTOWN— 1823. 

William Chamberlin, Missionary; Sylvester 

Ellis, Farmer. 

; Mrs. Chamberlin, Mrs. Ellis, Mrs. Hoyt. 

John Huss, Native Preacher. 

HAWEIS— 1823. 

Elizur Butler, Physician and Catechist. 

Mrs. Butler. 

Miss Nancy Thompson, Miss Catharine 

Fuller, Assistants and Teachers. 

CARMEL— 1820. 

None. 

fflGHTOWER— 1825. 

None. 

CANDY'S CREEK— 1824. 

Daniel S. Butrick, Missionary; William 

Holland, Teacher. 

Mrs. Butrick, Mrs. Holland. 

NEW ECHOTA— 1827. 

Samuel Austin Worcester, Missionary. 



Mrs. Worcester. 

Miss Sophia Sawyer, Teacher. 

AMOHEE-1831. 

Isaac Proctor, Teacher and Catechist. 

Mrs. Proctor. 

CHICEASAWS.— 1821. 
TOKSHISH— 1825. 
Thomas C. Stuart, Missionary. 
Mrs. Stuart. 
MARTYN— 1825. 
James Holmes, Licensed Preacher; John S. 
Mosby, Teacher. 
Mrs. Holmes. 
Miss Emeline H. Richmond, Teacher 
CANEY CREEK— 1826. 
Hugh Wilson, Missionary. 
Mrs. Wilson. 
Miss Prudence Wilson. 

CHOCTAWS.— 1817. 
ELLIOT— 1818. 
John Smith, Farmer and Superintendent of 
secular concerns, 

Mrs. Smith. 
MAYHEW— 1820. 
Cyrus Kingsbury, Missionary and Superin- 
tendent of the Choctaw Mission ; Elijah 
S. Town, Farmer. 
Mrs. Kingsbury, Mrs. Town. 
EMMAUS-1832. 
David Gage, Teacher and Catechist. 
Mrs. Gage. 
GOSHEN— 1824. 
Elijah Bardwell, Farmer; Samuel Moulton, 

Teacher ; Ebenezer Hotchkin, Catechist. 
Mrs. Bardwell, Mrs. Moulton, Mrs. Hotch- 
kin. 
HEBRON— 1827. 
Calvin Cushman, Farmer and Catechist. 
Mrs. Cushman. 
YOK-NOK-CHA-YA— 1824. 
Cyrus Byington, Missionary. 
Mrs. Byington. 

ARKANSAS CHEROKEES— 1820. 

DWIGHT— 1820.* 
Cephas Washburn, Missionary; James Orr, 

* This station was removed in 1829, as was 
also that at Fairfield, commonly called Mul- 
berry, owing to the removal of the Indians. 



BENEVOLENT SOCIETIES. 



459 



Farmer and Superi?itendent of secular 
concerns ; Jacob Hitchcock, Steward ; 

Asa Hitchcock, Teacher. 
Mrs. Washburn, Mrs. Orr, Mrs. J. Hitch- 
cock, Mrs. A. Hitchcock. 
Miss Ellen Stetson, Miss Cynthia Tin-all, 
Teachers ; Mrs. Finney. 
FAIRFIELD— 1 829. 
Marcns Palmer, Missionary and Physician. 
Mrs. Palmer. 
FORKS OF ILLINOIS-1830. 
Samuel Newton, Teacher and Catechist. 
Mrs. Newton. 
On their way to this Mission : 
Henry R. Wilson, and John Fleming, 
Missionaries. 

ARKANSAS CHOCTAWS. 

BETHABARA— 1832. 

Alfred "Wright, and Loring S. Williams, 

Missionaries. 

Mrs. Wright, Mrs. AVilliams. 

Miss Eunice Clough, Teacher. 

CREEKS.— 1832. 

George L. Weed, Physician and Catechist. 

Mrs. Weed. 

OSAGES.— 1820. 

UNION— 1820. 

William F. Vaill, Missionary ; Abraham 

Redfield, Farmer and Mechanic. 

Mrs. Vaill, Mrs. Redfield. 

HOPEFIELD— 1823. 
William C. Requa, Farmer and Catechist ; 
George Requa, Farmer. 
Mrs. W. C. Requa, Mrs. G. Requa. 
BOUDINOT— 1830.* 
Nathaniel B. Dodge, Missionary. 
Mrs. Dodge. 
HARMONY— 1821. 
Amasa Jones. Missionary and Teacher; 
Daniel H. Austin, Mechanic and Steward ; 
Samuel B. Bright, Farmer ; Richard Col- 
by, Mechanic ; John Austin, Teacher. 



* Neosho, six miles from this station, was 
established in 1824, and relinquished in 1829. 



Mrs. Jones, Mrs. Austin, Mrs. Bright, 
Miss Mary Etriss. 

NORTH-WESTERN MISSION. 

GREEN BAY— 1828. 

Cutting Marsh, Missionary; Jedediah D. 

Stevens, Teacher. 

Mrs. Stevens. 
MACKINAW— 1823. 
William M. Ferry, Missionary and Super- 
intendent ; Martin Heydenburk, Mechanic ; 
Abel D. Newton, Mechanic ; Chauncey 
Hall, Teacher. 
Mrs. Ferry, Mrs. Heydenburk. 
Miss Eunice 0. Osmar, Miss Elizabeth Mc 
Farland, Miss Delia Cook, Miss Hannah 
Goodale, Miss Matilda Hotchkiss, Miss 
Betsy Taylor, Miss Sabrina Stevens, 
Miss Persis Skinner, Teachers and As- 
sistants. 
I OJIBEWAYS— 1831. 

Sherman Hall, William T. Boutwell, 

Missionaries ; Frederick Ayer, Teacher. 

Mrs. Hall. 

MAUMEE. 

Isaac Van Tassel, Missionary; S. E, 

Brewster, Farmer. 

Mrs. Van Tassel, Mrs, Brewster, 

Miss Hannah Riggs, Teacher. 

INDIANS IN NEW YORK, 

TUSCARORA— 1805.* 

John Elliot, Missionary.. 

Mrs. Elliot, 

Miss Elizabeth Stone, Teacher. 

SENECA— 1811, 

Asher Wright, Missionary • Hanover 

Bradley, Manager of secular affairs. 

Mrs. Bradley. 

Miss Asenath Bishop, Miss Phebe Selden, 

Miss Rebecca Newhall, Miss Emily Root, 

Teachers and Assistants. 

CATTARAUGUS— 1822. 

Asher Bliss, Missionary ; William A. 

Thayer, Teacher and Catechist. 

Mrs. Bliss, Mrs. Thayer. 



* The operations at this station have at 
different periods, previous to .1827, been sus- 
pended for a longer or shorter time. 



460 PROTESTANT MISSIONS, AND 

In addition to the foregoing, it may be observed that the prudential 
committee have determined to send forth, during the present year, mis- 
sionaries to the following countries : — 

To Bombay 4 

To Ceylon . . 3 

To Southeastern Asia, as follows : 

To Siam .'•-•.•'? 3 

To China 1 

As explorers on the continent and islands 4 

To be in readiness to occupy new stations 8 — 16 

To the Mediterranean as follows : 

To the Nestorians of Persia .2 

To the Trebizond, on the Black Sea 1 

To the island of Cyprus 2 

To the island of Samos '. .... . . . . . .1 

To the island of Candia 2 

To the island of Negropont 1 

To Smyrna - , 1_10 

To "Western Africa 4 

To the western coast of Patagonia, in South America 2 

To the Indians of North America as follows : 

To Indians on Lake Superior 2 

To Indians of Upper Mississippi 2 

To Indians of Upper Missouri 2 

To Arkansas Cherokees 2 

To Arkansas Choctaws and Creeks 2 — 10 

Total, 49 

Some of the above number have already departed, and among them 
two, Messrs. Arms and Coan, to the interior field of Patagonia. They 
sailed in August. The object of this mission is chiefly to explore the 
extreme southern part of this continent, ascertain the nature of the coun- 
try, the character and habits of the natives, their degree of intelligence, 
and especially their religious opinions and systems ; with a view to the 
establishment of permanent missions among them, should it be found 
practicable and expedient. 

II. American Baptist Board. — This Board was formed at Philadel- 
phia, April, 1S14, and owes its origin to the interest excited among the 
Baptists in the United States, by the accession of Messrs. Judson and 
Rice to their denomination, who were sent out to India, with Mr. Newell 
and others, in 1812, by the American Board of Commissioners for 
Foreign Missions. 

The Board holds its session trienally, and is composed of delegates 
from missionary societies, associations, and other religious bodies, and of 



BENEVOLENT SOCIETIES. 461 

individual annual contributors to its funds of a sum not less than one 
hundred dollars. An additional representation and vote are allowed for 
every additional one hundred dollars, which any individual may con- 
tribute. The officers of the board are, a president, eight vice-presidents, a 
corresponding and a recording secretary, a treasurer, and an assistant 
treasurer, and forty managers. The board of managers have an an- 
nual meeting for mutual advice, and a monthly meeting at their mis- 
sionary rooms in Boston, for the transaction of business requiring imme- 
diate attention. At the annual meeting eleven constitute a quorum, and 
at the monthly meetings, five. 

For the present year, 1833, the officers of the Society are, Rev. Jesse 
Mercer, president, the Rev. Lucius Bolles, D. D., corresponding secre- 
tary, and the Hon. Heman Lincoln, treasurer. 

The board has missions under its care at Rangoon, Maul-mein, and 
Tavoy, in Burmah ; — at Liberia, in West Africa, and among several tribes 
of North American Indians. Two exploring agents have been sent out 
to France. 

The following account of the mission to Burmah is extracted from the 
United States Baptist Annual Register. 

" In July, 1813, Rev. Adoniram Judson, and his wife, missionaries 
under the direction of the American Baptist Board for Foreign Missions, 
arrived at Rangoon, one of the Burman ports. They immediately com- 
menced the study of the Burmese language. In October, 1816, Mr. 
George H. Hough, and his wife, joined the mission. Dr. Carey, and his 
associates at Serampore, made a present of a printing-press, types, and 
other printing apparatus. Two tracts, which had been prepared by Mr. 
Judson, were immediately printed by Mr. Hough. Soon after a gram- 
mar was prepared. In November, 1817, Mr. Edward Wheelock and Mr. 
James Colman, with their wives, sailed from Boston as a reinforcement 
to the Burmese mission. They arrived at Rangoon, September, 1819. 
In April, 1819, Mr. Judson commenced preaching. His congregation 
consisted, on the first day, of fifteen persons, besides children. On the 
27th June, 1819, the first baptism occurred in the Burman empire. 
Moung Nau was the name of the convert. In August, Mr. Wheelock, 
while on a voyage to Calcutta, in a paroxysm of delirium, plunged into 
the sea, and was drowned. In November, two natives, Moung Thahlah 
and Moung Byaa, were baptized. In March, 1S20, Mr. and Mrs. Col- 
man proceeded to Chitgagong, to establish a mission. In July, 1822, Mr. 
Colman fell a martyr to his missionary zeal. In the latter part of 1821, 
Mrs. Judson, on account of ill health, sailed for her native land by way 
of England. In December, 1822, Rev. Jonathan D. Price, M. D. and 

39* 



462 



PROTESTANT MISSIONS, AND 



his wife, joined Mr. Judson at Rangoon. Mrs. Judson arrived at 
New-York, on the 25th of September, 1822. In the latter part of 1823, 
she returned to Burmah, in company with Mr. Jonathan Wade and his 
wife. The missionaries now met with encouraging success. Eighteen 
converts had been baptized, when their prospects were overclouded by 
the war in which the Burmans were engaged with the British. During 
nearly two years, the missionaries suffered almost incredible hardships. 
For nineteen months, Mr. Judson was a prisoner. On the 24th of Octo- 
ber, 1826, Mrs. Judson died. At the close of 1829, twenty-six persons 
had been baptized, and, with one or two exceptions, had evinced the sin- 
cerity of their profession by an upright deportment. The following table 
will give, in a condensed form, several interesting facts. 

VIEW OF THE BURMAN MISSION. 



NAMES. 



A. Judson, 
Ann H. Judson, 
G. H. Hough, 

Hough, 

J. Colman, 
E. W. Colman, 
E.W.Wheelock, 
E.W.Wheelock, 
J. D. Price, 

Price, 

J. Wade, 

D. B. L. Wade, 



ARRIVED IN 
BURMAH. 



July, 1813, 
Oct. 1826. 

Sept. 1810 

Dec. 1821 
Dec. 1823 



DIED. 



Oct. 1826. 

July, 1822 

Aug. 1819 

Feb. 1828 
May, 1822 



NAMES. 



G-. D. Boardman, 
S. H. Boardman, 
C. Bennett, 
S. Bennett, 

E. Kincaid, 

: Kincaid, 

F. Mason, 

Mason, 

J. T. Jones, 

Jones, 

0. T. Cutter, 
Cutter, 



ARRIVED IN 
BURMAH. 



Dec. 1825. 
Jan. 1830. 

Nov. 1830. 

Feb. 1831. 

Embarked 
Oct. 1831. 



DIED. 



Feb. 1831. 



Died. 



" The present state of the mission will be learned from the ensuing 
letter from Mr. Judson, dated Rangoon, March 4, 1831. 

" I can spare time to write a few lines only, having a constant press 
of missionary work on hand ; add to which, that the weather is dread- 
fully oppressive at this season. Poor Boardman has just died under it, 
and Mrs. Wade is nearly dead.— Brother Wade and myself are now the 
only men in the mission that can speak and write the language, and we 
have a population of above ten millions of perishing souls before us. I 
am persuaded that the only reason why all the dear friends of Jesus in 
America do not come forward in the support of missions, is mere want 
of information, (such information as they would obtain by taking any of 
the periodical publications.) If they could only see and know half what 
I do, they would give all their property, and their persons too. 

" The great annual festival is just past, during which multitudes come 
from the remotest parts of the country, to worship at the great Shway 
Dagong Pagoda, in this place, where it is believed that several real hairs 
of Guadama are enshrined. During the festival, I have given away 



BENEVOLENT SOCIETIES. 463 

nearly ten thousand tracts, giving to none but those who ask. I presume 
there have been six thousand applications at the house. — Some come two 
or three months' journey, from the borders of Siam and China, — ' Sir, 
we hear that there is an eternal hell. We are afraid of it. Do give us 
a writing that will tell us how to escape it.' Others come from the fron- 
tiers of Cassay, a hundred miles north of Ava, — ' Sir, we have seen a 
writing that tells about an eternal God. Are you the man that gives away 
such writings ? If so, pray give us one, for we want to know the truth 
before we die.' Others come from the interior of the country, where 
the name of Jesus Christ is but little known, — ' Are you Jesus Christ's 
man ? Give us a writing that tells about Jesus Christ.' Brother Ben- 
nett works day and night at press ; but he is unable to supply us ; for 
the call is great at Maul-mien and Tavoy as well as here, and his types 
are very poor, and he has no efficient help. The fact is, that we are very 
weak, and have to complain that hitherto we have not been well sup- 
ported from home. It is most distressing to find, when we are almost 
worn out, and are sinking, one after another, into the grave, that many 
of our brethren in Christ at home are just as hard and immovable as 
rocks ; just as cold and repulsive as the mountains of ice in the polar 
seas. But whatever they do, we cannot sit still, and see the dear Bur- 
mans, flesh and blood like ourselves, and like ourselves possessed of im- 
mortal souls, that will shine forever in heaven, or burn forever in hell — 
we cannot see them go down to perdition, without doing our very utmost 
to save them. And, thanks be to God, our labors are not in vain. We 
have three lovely churches, and about two hundred baptized converts, and 
some are in glory. A spirit of religious inquiry is extensively spreading 
throughout the country, and the signs of the times indicate that the great 
renovation of Burmah is drawing near. Oh, if we had about twenty 
more versed in the language, and means to spread schools, and tracts, 
and Bibles, to any extent, how happy I should be. But those rocks, and 
those icy mountains, have crushed us down for many years. How- 
ever, I must not leave my work to write letters. It is seldom that I 
write a letter home, except my journal, and that I am obliged to do, I 
took up my pen merely to acknowledge your kindness, and behold I 
have scratched out a long letter, which I hope you will excuse, and be- 
lieve me, in haste, your affectionate brother in Christ, 

"A. Judson." 
At the close of the year 1831, Mr. Judson writes : " On looking over 
the results of the past year, I find that seventy-six persons have been 
baptized at Tavoy, one hundred and thirty-six at Maul-mien, and five at 



464 PROTESTANT MISSIONS, AND 

Rangoon — two hundred and seventeen in all : of whom eighty-nine are 
foreigners, nineteen Taleings or Burmese, and one hundred and nine 
Karens. Since the establishment of the Burman mission, upwards of 
four hundred have been baptized." 

III. American Tract Society. — The parent of this, and of all tract 
societies, is the "London Religious Tract Society," which was formed in 
the year 1799. It had its origin in the enterprise of the Rev. George 
Burder and Rev. Samuel Greathead. The receipts of the above society, 
for the last year, were one hundred and thirty-nine thousand four hun- 
dred and fifty dollars; new publications issued, one hundred and eighty- 
six; publications circulated, eleven million seven hundred and fourteen 
thousand nine hundred and sixty-five ; making the total circulated since 
the society's formation, at home and abroad, nearly one hundred and 
sixty -five million publications, in about seventy different languages. We 
find this society vigorously pursuing its operations in China, Siam, 
Malacca, Burmah, Hindoostan — indeed at almost every prominent point 
in Asia, at various stations in Africa, on the continent of Europe, in 
North and South America, and the islands of the sea. 

The American Tract Society, at Boston, was formed in 1814. The 
receipts of the society, for the year ending May, 1832, were twelve thou- 
sand six hundred and six dollars, and forty-nine cents, and its expendi- 
tures, twelve thousand two hundred and thirty-seven dollars, and eighty- 
four cents. The number of pages distributed was fourteen million five 
hundred thousand seven hundred and forty. Auxiliaries, seven hundred 
and three, of which one hundred and forty are in Maine, one hundred 
and sixty-four in New-Hampshire, one hundred and ninety-six in Ver- 
mont, and two hundred and ninety-four in Massachusetts. Of the whole 
number, however, one hundred and seventeen only made donations 
during the year, and the receipts of the society arose principally from 
the sale of tracts. 

In 1825, another society was instituted at New-York, called the 
" American Tract Society." The object of it is to " diffuse a knowledge 
of the Lord Jesus Christ as the Redeemer of Sinners, and to promote 
the interests of vital godliness and sound morality, by the circulation of 
religious tracts, calculated to receive the approbation of all evangelical 
Christians." To this latter society, the Boston Tract Society has be- 
come auxiliary, although it still retains the name it received from the 
legislature of the state, in which it is located. 

During the past year, the society at New-York has stereotyped thirty- 



BENEVOLENT SOCIETIES. 465 

five new publications, making the whole number of the society's publi- 
cations six hundred and forty-eight. The following is a 
Summary of its Publications. 

Copies. Pages. 

Printed during the year, 2,808,076 39,700,808 

Circulated, 3,543,087 48,400,607 

Printed, since the formation of the society, .... 32,804,563 503,271,790 

Circulated, 28,954,173 433,238,327 

Remaining in the depository, 3,850,390 70,133,463 

Gratuitous Distribution. 

Foreign, 668,109 

Ships for foreign ports, 20,860 

Army and navy, 147,660 

Benevolent institutions, 316,790 

Lakes and canals, 54,500 

Individuals, 809,965 

Distributed by agents, 552,671 

Auxiliaries, 3,432,690 

6,003,245 

Delivered to members and directors of the societies, and to members of the 

executive committee, 1,477,362 

Receipts and Expenditures. — The total receipts of the society, during 
the year, from all sources, including thirty-one thousand one hundred 
and seventeen dollars, and fifty-eight cents, for tracts sold, and six thou- 
sand eight hundred and fifty-six dollars, and ninety-seven cents, for to aid 
in foreign distribution, were sixty-two thousand four hundred and forty- 
three-dollars, and fifty cents ; and the total of expenditures, including 
thirty-six thousand and thirty-two dollars, and eighty-nine cents, for paper 
and printing, and ten thousand dollars for foreign distribution, and nine 
thousand eight hundred and forty-seven dollars, and ninety cents, for other 
gratuitous appropriations, and for foreign agencies, were sixty-two thou- 
sand four hundred and forty-three dollars, and fifty cents. 

Branches and Auxiliaries. — New ones, one hundred and fifteen ; 
making the whole number nine hundred and ninety-nine ; which, to- 
gether with those connected with the several branches, makes the whole 
number four thousand five hundred and ninety-five. 

Foreign Fields. — The society has appropriated ten thousand dollars, 
during the year, to promote the circulation of tracts in Burmah, China, 
Bombay, Ceylon, Sandwich islands, Greece, and other countries of the 
Mediterranean, France, Germany, and Russia. 

Besides the above, there are in the country other efficient societies of 
a similar character, viz : the Connecticut Religious Tract Society, insti- 
59 



466 PROTESTANT MISSIONS, AND 

tuted at New Haven, 1807 ; the Vermont Religious Tract Society, 
formed 1808; the Protestant Episcopal Tract Society at New-York, 
established in 1810 ; and the Baptist General Tract Society at Phila- 
delphia, formed in 1824. This last has a hundred and fifty auxiliaries 
and a number of branches. There is, also, the American Doctrinal Tract 
Society, formed May, 1829. 

IV. Northern Baptist Education Society. — This society was organiz- 
ed in 1814. The report for the present year, 1833, states that the whole 
number of young men assisted by the parent society, during the past 
year, is one hundred and twenty-four; received, during the same period, 
thirty-nine ; dismissed, twenty-one ; leaving the present number one 
hundred and two. Of those dismissed, six had completed their educa- 
tion, and have become settled as pastors — four in the state of Massachu- 
setts, one in Maine, and one in Ohio. One young man, who was 
received in June, was unexpectedly called to embark as a missionary to 
Burmah ; leaving his studies, therefore, in a few weeks after his reception, 
he made no return to the board, and consequently received no appropria- 
tion. Eight have been discontinued for want of suitable promise. Two 
have been dismissed to the Rhode Island branch ; and five at their own 
request, with the laudable intention of supporting themselves by their 
own industry. The whole number of beneficiaries upon the respective 
branches is thirty-six, increasing the entire number under patronage to 
one hundred and thirty-eight. Of these, twenty-three are in the theo- 
logical institutions, thirty-four in college, and the remaining eighty-one 
are in various stages of preparatory studies. They are found in the 
following institutions : Newton theological institution ; Hamilton literary 
and theological institution ; Brown university ; Waterville college ; Mid- 
dlebury college ; Granville literary and theological institution ; New 
Hampton institution ; and also in the following academies and high 
schools : South Reading, Waterville, Middleborough, Providence, Paw- 
tuket, Suffleld, Portland, Amherst, Framingham, Hinesburg, and Ben- 
nington. The parent society and the respective branches have received, 
during the past year, eight thousand four hundred and ninety-nine dollars, 
and ninety -nine cents, which exceeds the entire receipts of the preceding 
year, by two thousand one hundred and ninety-eight dollars, and fifty- 
four cents. 

The whole number received from the commencement of the society, 
in 1814, up to 1830, embracing a period of fourteen years, was one 
hundred and twenty-nine ; the number received from that time to the 
present period, embracing a term of three years, is one hundred and 



BENEVOLENT SOCIETIES. 467 

fourteen. The whole amount expended during fifteen years, was twenty 
thousand six hundred and seventy -nine dollars, and eighty-eight cents. 
The amount expended, during the three years last passed, is seventeen 
thousand and ninety-five dollars, and forty-six cents. If to this estimate 
we should add the results of the branch societies, the product of the 
three last years would be more than equal to all which the society had 
accomplished since 1830. 

V. American Bible Society. — This society was formed in the city 
of New York, in May, 1816. Its sole object, as stated, in its constitution, 
is to encourage a wider circulation of the Holy Scriptures, without note 
or comment ; and the only copies in the English language to be circu- 
lated by the society, are to be of the version now in use. 

The society was formed by a convention of delegates, assembled for 
that purpose from various Bible societies, which then existed in different 
parts of the country. The whole number represented by delegates, 
regularly appointed, was twenty-nine, beside which, several were repre- 
sented informally, by such of their number as were providentially 
present. 

The convention was organized by choosing Joshua M. Wallace, Esq. 
president, and the Rev. J. B. Romeyn, D. D. and the Rev. Lyman 
Beecher, D. D., secretaries. The meeting was opened with prayer by 
the Rev. Eliphalet Nott, D. D. The convention first resolved on the 
expediency of forming, without delay, a general Bible institution for the 
circulation of the Holy Scriptures, and then appointed a committee to 
draft a constitution, and prepare an address to the public on the nature 
and objects of the society. 

The officers of the society are, a president, twenty-three vice-presi- 
dents, a secretary of foreign correspondence, a secretary of domestic 
correspondence, and a treasurer. The first president was the Hon. 
Elias Boudinot, L. L. D. ; the first secretaries, the Rev. Dr. J. M. Mason, 
and the Rev. Dr. J. B. Romeyn ; and the first treasurer, Richard 
Varick, Esq. 

The officers of the society, for the year 1833, are the Hon. John Cot- 
ton Smith, L. L. D., president. The Rev. James Milnor, D. D., secreta- 
ry of foreign correspondence. The Rev. Thomas M'Auley, D. D., the 
Rev. Charles G. Somers, and the Rev. John C. Brigham, secretaries of 
domestic correspondence. Mr. Robert F. Winslow, recording secre- 
tary and accountant. Hubert Van Wagenen, Esq., treasurer, and John 
Ritchie, Esq., general agent and assistant treasurer. 

Until the present year, the operations of the society have been chiefly 



468 PROTESTANT MISSIONS, AND 

confined to the United States ; but at the last annual meeting of the so- 
ciety, May, 1833, a series of resolutions were brought forward to extend 
the theatre of its influence, and which gives promises of sending the 
Word of Life to the now benighted nations of the world. 

These resolutions were as follows : 

Resolved, That the society regard *it as an evident and most impor- 
tant duty, and will endeavor, as far as possible, with the blessing of Di- 
vine Providence, and by the aid of its auxiliaries and patrons, to con- 
tinue and enlarge its foreign operations, and with a view especially to 
supply the inhabitants around the Mediterranean, as well as those une- 
vangelized communities in which missions from the different religious 
denominations of this country are established. 

Resolved, That in view of the responsibility resting upon Christians, 
for the universal diffusion of the Sacred Scriptures throughout the world, 
and the constantly opening prospects which Divine Providence is afford- 
ing for the prosecution and accomplishment of this great work, it is highly 
desirable that all the existing national Bible societies should, without 
delay, confer together on the best means of more rapidly advancing the 
great cause committed to their charge. 

Resolved, That the Board of Managers of this society be authorized 
and requested to enter, forthwith, upon a special correspondence with the 
British and Foreign Bible Society, the Protestant Bible Society of Paris, 
and such other Bible societies as they may think proper, on this inte- 
resting subject. 

Resolved, That, in said correspondence, particular reference be had to 
the expediency of adopting a suggestion made to this society by auxilia- 
ries and individual members, whose opinions are entitled to great con- 
sideration and respect, of resolving, in reliance upon the blessing of 
God, to attempt the supply of the Bible, within a definite period, to all 
the inhabitants of the earth accessible to Bible agents, and who may be 
willing to receive, and able to read, that sacred book. 

Resolved, That should the Board of Managers deem it expedient, and 
it can be done without expense to the society, they be authorized to ap- 
point such a delegation as they may think advisable, to visit the British 
and Foreign Bible Society, to present the subject to those institutions, 
attend their next anniversary meetings, and perform such other duties in 
aid of the great cause, as may be assigned them by said Board. 

Resolved, That it be referred to the Board of Managers to publish, if 
they deem it advisable, and circulate in any form or manner which to 
them shall seem best, the resolutions passed on this subject by the Bible 
Society of Virginia, the letters from several distinguished individuals 
which they have had before them, or extracts from them, and such other 



BENEVOLENT SOCIETIES. 469 

documents as they may think will be useful in preparing the public 
mind for a far more vigorous and persevering prosecution of the work of 
foreign distribution than has heretofore obtained. 

From the report of the society for the present year, 1833, we learn that 
the number of auxiliaries is now eight hundred and forty-eight ; four- 
teen having been added during the year, among which are some com- 
posed of females and of young men, which promise to be efficient co- 
workers in the sacred cause. The number of branch societies is much 
greater. 

Receipts. — The receipts of the year, from all sources, amount to eighty- 
four thousand nine hundred and thirty-five dollars, and forty-eight cents, 
of which sum, thirty-seven thousand four hundred and sixty-four dollars, 
and thirty-seven cents, were received in payment for books ; four thou- 
sand one hundred and ninety dollars, and fifty-seven cents, from legacies ; 
eight thousand five hundred and seventy-two dollars, and fifty-three 
cents, as donations toward the late general supply ; thirteen thousand 
two hundred and twenty-seven dollars, and sixty cents, for the distribu- 
tion of the Scriptures in foreign countries ; twenty thousand and seventy 
dollars, and ninety-six cents, as ordinary donations ; and the remainder 
from other sources. 

Issues of Bibles and Testaments. — The following table will show the 
number and variety of Bibles and Testaments issued : 

English Bibles, 35,459 

English Testaments, 52,543 

French Bibles, 260 

French Testaments, 218 

Spanish Bibles, 468 

Spanish Testaments, 637 

German Bibles, 676 

German Testaments, 293 

Welch Bibles, 78 

"Welch Testaments, 432 

Irish and Gaelic Testaments, 13 

Indian Gospels and Epistles, . 12 

91,168 
Making a total of ninety-one thousand one hundred and sixty-eight, 
and an aggregate, since the formation of the society, of one million Jive 
hundred and thirty-three thousand six hundred and sixty-eight. 

The printing done by the society, during the past year, has been less 
than in previous years, principally owing to the large supply of Bibles on 
hand. Plates are nearly ready for three new Bibles with marginal refe- 
rences, and also for the New Testament in modern Greek. 

40 



470 PROTESTANT MISSIONS, AND 

General Supply. — This supply which was entered upon, in conse- 
quence of the resolution of the society to that effect in 1829, though not 
completed, has still been carried as far as was probably to be expected, 
considering the extent and difficulty of the work, especially in the newly 
settled parts of the country. Not far from half a million of Bibles have 
been issued since the commencement of this undertaking, most of which 
have gone to the south and west, and to a great extent gratuitously. 
The friends of the Bible, in many portions of the country which have 
been once supplied, are exploring them again, and supplying the destitu- 
tions which are found. These, owing to the increase of population and 
other causes, are often unexpectedly great. 

Attempts are also making, in some parts of the country, to supply every 
Sunday school scholar with a copy of the New Testament. To en- 
courage this, the Sunday school New Testament is now sold by the so- 
ciety for nine cents, and the Bible for forty-five. 

Agencies. — The society are endeavoring to obtain permanent agents, to 
be located and to act in the several portions of the country. Five or six 
such agents have been secured to occupy some of the most important fields. 

Gratuitous Distributions. — These have amounted, during the year, to 
six thousand one hundred and ninety-two dollars, and sixty-seven cents ; 
being for eight thousand eight hundred and six Bibles, and two thousand 
and six Testaments in the English language, and five hundred and 
twenty-seven Bibles, and six hundred and sixty-eight Testaments, in 
foreign languages. Many Bibles and Testaments have been distributed 
among soldiers at various military posts, and among seamen at home and 
abroad, partly through auxiliary societies ; some of which have been 
given as a gratuity, and others sold at reduced prices. 

Foreign Distributions. — This is calling forth much of the attention and 
resources of the society. The sum of fifteen thousand dollars was ap- 
propriated to this work the previous year. The managers have now re- 
solved, that it is expedient to attempt to raise thirty thousand dollars for 
this work, the current year ; most of which is to be used for printing the 
Scriptures in heathen languages, under the direction of missionaries of 
different denominations of Christians. 

VI. Missionary Society of the Protestant Methodist Church.— 
This society was instituted in 1819. Its object is to assist the several 
annual conferences to extend their missionary labors throughout the 
United States, and other countries. The society has missionaries among 
the Cherokee, Choctaw, Creek, Kansas, Green Bay, and Missouri Indians; 
embracing thirty missionaries, and fourteen schoolmasters. The society 



BENEVOLENT SOCIETIES. 471 

has sent one missionary, and have appointed two others to the same field. 
It has also fifty domestic missionaries ; including four among the slaves 
in Georgia, and three among those in South Carolina. 

The receipts of the society for the last year, 1832 — 3, were sixteen 
thousand three hundred and seventy-five dollars, and the expenditures 
nineteen thousand five hundred and eighty-seven dollars. 

Recently a project has been started by the Rev. Wilbur Fisk, D. D. T 
president of the Wesleyan university at Middletown, Connecticut, to 
send the Gospel to the Flathead Indians. At the recent annual com- 
mencement of this institution, the Youth's Missionary Society, composed 
of students, celebrated their anniversary, at which a collection was taken 
up in behalf of the above mission, and the following beautiful ode, com- 
posed for the occasion, by Rev. S. Osgood Wright, was sung. 

Hark ! from the West a voice is heard ! 

A voice beyond the mountain's side ! 
It breaks along the deep, dark wood, 

Where roams the savage in his pride : 
A star appears ! — its cheering ray 
Dawns on the red man's darksome way. 

Forgotten now his council fires, 

Unstrung his fond, unmissing bow ; 
He Ipaves the graves of fallen sires ; 

His track is on the mountain's snow : 
0, teach us God ! behold he prays ; 
O, teach us God — we seek his ways. 

Up, up, ye ministers of life — 

Ye servants of the Mighty One ! 
The West with harvest fruit is rife — 

Awake the trumpet's living tone ! 
A thousand sons shall pay the toil, 
A thousand sons of lordly spoil. 

'Tis heard ! — a youthful band arise ; 

And home, and friends, are counted loss ! 
They go — the heralds of the skies — 

And in the wigwam lift the cross : 
Farewell ! — they go in Jesus' name ; 
Farewell ! — farewell ! our hearts exclaim. 

VII. Domestic and Foreign Missionary Society of the Protestant 
Episcopal Church in the United States of America. — This society is 
" composed of the bishops of the Protestant Episcopal Church, and of such 



472 PROTESTANT MISSIONS, AND 

other persons as shall contribute, by subscription, three dollars or more, 
annually, to the objects of the institution, during the continuance of such 
contributions ; and of such as shall contribute at once thirty dollars, 
which contribution shall constitute them members for life. Clergymen 
who pay fifty dollars, and other persons who pay one hundred dollars, at 
one time, are denominated patrons." The society meets trienially, at 
the place at which the general convention of the Protestant Episcopal 
Church in the United States holds its session. The presiding bishop 
of the Church is president of the society ; and the other bishops, accord- 
ing to seniority, vice-presidents. The other officers are, a secretary, a 
treasurer, and twenty-four directors, chosen by ballot, at each meeting. 
The triennial meeting of the society was held in New York, on the 18th, 
lfyh, 20th, 22d, 26th, 27th, and 29th, of October last. The following 
is a brief abstract of the annual report of the board of directors. 

Funds. — The amount received by the treasurer, from May 12th to 
October, 1832, was sixteen thousand six hundred and eighty-two dollars, 
and thirty-seven cents ; exceeding the contributions of the preceding 
twelve months by three thousand six hundred and seventy-eight dollars, 
and fifty-seven cents. 

Donations. — Three hundred dollars have been received from the 
American Tract Society, to aid in the tract operations of the society's 
missionaries in Greece; and from the Episcopal Tract Society of New 
York, and the Protestant Episcopal Female Tract Society of Baltimore, 
a large supply of their publications for the use of the domestic missiona- 
ries of the society ; and various publications, from societies, editors, and 
other individuals. 

Additional Members. — It is stated, as " a melancholy fact, that since 
the meeting of the board in 1831, there has been an accession of but 
eleven names to the list of those who pay three dollars or more ; of 
twenty-three to the list of life members ; and of twelve to the list of 
patrons." The whole number of members, at the present time, is fifty- 
eight ; of life members, eighty-five ; and of patrons, one hundred and 
eight. 

Auxiliary Associations. — Of these there has been an accession, during 
the past year, of eighteen. The whole number of associations known 
to be auxiliary to the society, is sixty-nine. 

A missionary paper is published at the end of every two months, and 
a copy sent to every Episcopal clergyman, who is professionally employ- 
ed, within the United States. 

Domestic Missions. — At Green Bay is a mission establishment for 
Indians, with a clerical male superintendent, and two male and three 



BENEVOLENT SOCIETIES. 473 

female assistants. The school consisted, in September last, of one hun- 
dred and twenty-nine pupils. Of these, twenty-five were day scholars ; 
and fifty males and fifty-two females were boarders. Of the boarders, 
eight were whites ; the rest were Indians, belonging to eleven different 
tribes. A farmer, a steward, and a clerk, are much needed in connection 
with this establishment ; and the buildings need painting to preserve 
them from the effects of the weather ; and additional buildings are wanted : 
but, in consequence of the depressed state of the society's finances, the 
executive committee have not felt themselves at liberty to incur the 
expense of these improvements. The number of missionaries supported 
wholly, or in part, of Churches aided, in the several states and territories, 
is as follows : in Michigan, three ; in Kentucky, four ; in Tennessee, 
two ; in Mississippi, one ; in Missouri, one ; in Alabama, three ; in 
Florida, three : in all, seventeen. 

Foreign Mission, at Athens, in Greece. — Rev. Messrs. Hill and Rob- 
ertson, missionaries ; Mrs. Hill and Mrs. Robertson ; and Miss Mulligan, 
assistant. There are at Athens, maintained by these missionaries, a 
school for boys, consisting of one hundred and ten pupils ; and a school 
for girls, of one hundred and sixty-seven pupils. There is also a printing- 
press, at which have been printed, previously to November 8, editions 
of three tracts ; a portion of Colburn's Arithmetic ; and a portion of 
Jacob's Greek Reader ; and the missionaries had already for the press, 
a translation of Goodrich's Geography, and a Modern Greek Grammar. 

VIII. Baptist General Tract Society. — This society was organized at 
the city of Washington, February 25, 1824. In December, 1826, the 
society removed the seat of its operations to Philadelphia, on account of 
the facilities there afforded for immediate and ready transportation to the 
depositories and societies in every part of the Union. 

The following exhibits a brief view of the society's progress, from its 
formation in 1824, to December 1, 1832: 





MOXEY RECEIVED. 






PUBLICATIONS 






In 


1824, 


$373 80 


85,500 


Tracts. 


696,000 


Pages. 


u 


1825, 


636 53 


48,000 


« 


460,000 




t 


« 


1826, 


800 11 


88,000 


a 


888,000 




{ 


a 


1827, 


3,158 04 


297,250 


u 


2,946,000 




u 


n 


1828, 


5,256 76 


428,506 


cc 


5,442,000 




c 


<: 


1829, 


5,536 39 


446,750 


a 


4,941,000 




i 


it 


1830, 


3,094 09 


191,563 


a 


2,427,000 




•i 


a 


1831, 


4.506 34 


385,108 


(C 


6,020,160 




i 


Dec. 1, 


1832, 
rs 1 1 months, 


4,691 06 


85,903 


u 


1,200,640 


« 


In 8 yea 


28,053 ?l2 


2,056,574 


25,040,800 






60 








40* 







474 PROTESTANT MISSIONS, AND 

IX. Home Missionary Societies. — The Connecticut Missionary 
Society was formed June 21, 1798. By the general association of the 
state, that body constitutes itself the Missionary Society of Connecticut. 
The great field of its operations has been the Ohio, called New Connecti- 
cut, or the Western Reserve. It has assisted in establishing about four 
hundred Churches. 

In 1799, the Massachusetts Missionary Society was established. In 
1816, the Domestic Missionary Society was formed; but was united to 
the former in 1827. The United Society is now auxiliary to the Ameri- 
can Home Missionary Society. 

The American Home Missionary Society was formed in New York, 
May 10, 1826. It was instituted with the concurrence of other domestic 
missionary societies, and sustains the general character of a parent in- 
stitution to them all. 

The whole number of ministers employed by this society, during the 
year, (1832 — 1833,) according to its annual report, is six hundred and 
six, which is an increase of ninety-nine since last year. These have 
labored, either as missionaries or agents, in eight hundred and one con- 
gregations, missionary districts, or fields of agency, in twenty-one of the 
United States and territories, and in the provinces of Upper and Lower 
Canada — four hundred and eleven being settled as pastors, or employed 
as stated supplies in single congregations ; one hundred and thirty-seven 
extending their labors to two or three congregations each ; and fifty-eight, 
including agents, being employed on larger fields. 

Of the missionaries and agents thus employed, three hundred and 
ninety-seven were in commission at the commencement of the year ; 
two hundred and forty-one of whom have been re-appointed, and are still 
in the service of the society. The remaining two hundred and nine 
have been new appointments since the last anniversary ; making, in all, 
six hundred and six. 

The amount of ministerial labor reported as having been performed, 
within the year, is four hundred and sixteen years and nine months. 

The number reported as added, within the year, to the Churches aided, 
has been six thousand and forty-one : viz. one thousand seven hundred 
and fifty-seven by letter, and four thousand two hundred and eighty-four 
by examination, on profession of their faith. 

One hundred and one of the Churches aided have been blessed with 
special revivals of religion; and the number of hopeful conversions 
reported, (the larger portion of whom are not embraced in the reported 
additions to the Churches,) is three thousand four hundred and thirty-five ; 
making the probable number of conversions, under the labors of our 
missionaries within the year, about seven thousand. 



BENEVOLENT SOCIETIES. 475 

The number of Sabbath schools sustained, during the whole or a part 
of the year, under the ministry of our missionaries, is seven hundred 
and seventy; embracing thirty-one thousand one hundred and forty 
scholars. 

The number of Bible classes reported, as conducted by the missiona- 
ries themselves, has been three hundred and seventy-eight ; embiacing 
eleven thousand one hundred and ninety-five pupils of all ages. 

The number of subscribers to the principle of entire abstinence from 
the use of intoxicating drinks, reported in the congregations aided, is 
fifty-three thousand seven hundred and forty-six, which is seventeen 
thousand three hundred and forty-four more than the number reported 
last year. 

It appears that the missionaries of this society have increased, in 
seven years, from one hundred and sixty-nine to six hundred and six, 
and the congregations and missionary districts annually aided in their 
support, have increased from one hundred and ninety-six to eight hun- 
dred and sixty-one. These missionaries have labored in the service of 
the society, the full amount of one thousand seven hundred and seventy- 
five years. Under their ministry, seventeen thousand five hundred and 
seventy-nine souls have been reported as added to the Churches, on 
profession of their faith, within the last six years. They have also 
reported, each year, from ten thousand to thirty-one thousand four hun- 
dred and ninety-eight children, instructed in Sabbath schools, and from 
two thousand to eleven thousand and eighty in Bible classes ; while, 
according to their ability, they have been efficient helpers in every good 
work which has claimed the attention of the benevolent on the fields of 
their labor. 

It may be added to the foregoing, that Maine, Vermont, New Hamp- 
shire, and some other states, have efficient Home Missionary Societies, 
within their limits. An efficient home missionary has recently been 
instituted by the Baptists. The general association of the Presbyterian 
Church has also a board of missions, formed in 1818. Its principal 
operations are domestic. In 1832, the number of its missionaries was 
two hundred and twenty-six, who had performed, in all, one hundred and 
fifty-four years of labor. The number of Sabbath schools in the congre- 
gations, assisted by the board, is from twelve thousand to fifteen thousand. 
This is the more interesting, as these congregations are principally in 
the southern and western parts of our country. Hopeful conversions, 
during the year, were two thousand. The amount of funds employed 
by the board was twenty thousand one hundred and thirty-two dollars, 
and twenty-one cents. 



CONCLUSION. 



Having thus given as full a sketch of the history of the Church as our limits would 
allow, together with a brief account of the religious rites, ceremonies, &c, of 
various nations, and a view of the principal missionary and other benevolent soci- 
eties of the present day, we cannot better occupy our few remaining pages, or form 
a more appropriate close of our labors, than by introducing to our readers the 
following article from the Missionary Annual for 1833. We would only premise, that 
though it goes in some measure over the same ground which we have occupied in 
the previous pages of this work, yet, by condensing the leading facts in the history 
of the world, relating to Christianity, and placing them in bold relief and near con- 
nection, it forms a useful review of the subject, and will tend to fix it strongly in the 
mind. The author does not seem to dwell as much as he ought upon the advantages 
which the Americans possess, of propagating the Gospel • and 7 on this point much 
might be added, which would add materially to the force of his argument. But, as 
we have barely room for the article as it now stands, we have thought it best to 
insert it unaltered, merely hinting at this evident omission. 

THE STORY OF THE WORLD. 

BY JOSIAH CONDEE, 

" And sheweth him all the kingdoms of the world, and the glory of them."— Matt. iv. 8. 
" Now shall the prince of this world be cast out."— John xii. 31. 

It may assist us to form a just idea of the present aspect of the world we live in, 
mow approaching the close of the sixth millennium, (or thousand years,) if we cast a 
rapid glance over the previous chapters of its eventful history. 

The argument of the mysterious drama may be told in few words. It is the story 
of a race of creatures, for the most part in open revolt against their Creator and 
King. Over the first seventeen hundred years, the deluge has drawn an impene- 
trable veil : the genealogy of one family alone has survived ; — and but for the 
promise given to our first parents, the whole race had perished. Again the earth 
was peopled ; but the revolt was perpetuated in the families of the sons of Noah ; 
and the history of idolatry, and of its punishment, comprises the next great section 
of the melancholy record. That of the Jewish Church runs in part parallel with it, 
and serves as both an epitome of the larger volume and a key to it. Reckoning 
from the time that Joshua achieved the conquest of the promised land, the Jewish 
history occupies about fifteen centuries. The controversy between Jehovah, as the 
God of Israel, and the chosen race, the depositaries of the oracles and promises of 
God, terminated in the catastrophe of the city and nation. But their fall proved 
" the enriching of the world." The hidden purpose of God was suddenly developed 
in the universal character of the Gospel dispensation. Nor was it long before the 
Church had expanded to the utmost limits of the last great monarchy of the old 
world, and even passed beyond its boundaries. 

From Augustus to Antonine, the Roman empire comprised the historic world ; 
extending from the Euphrates, on the east, to the "Western ocean, or, in Scripture 



STORY OP THE WORLD. 477 

language, "from the river to the ends of the earth/' "When God designed true 
religion should obtain among the Gentiles," remarks Origen. " he had so ordered 
things by his providence, that they should be under the one empire of the Romans ; 
lest, if there had been many kingdoms and nations, the apostles of Jesus should have 
been distracted in fulfilling the command he gave them, saying, Go and teach all 
nations. It would have been a great impediment to the spreading of the doctrine 
of Christ all over the world, if there had been many kingdoms. For, not to mention 
other things, these might have been at war with each other ; and then men would 
have been obliged to be every where in arms, and fight for the defence of their 
country/' 

As Christianity advanced, the pagan power grew weaker ; and three centuries ex- 
hibited the displays of the Divine judgments upon the Roman world, the rejecters 
and enemies of the truth, and the persecutors of the Church. At length, paganism 
fell, and Christianity was publicly recognised as the religion of the empire. But 
Rome was no longer its capital. The imperial convert removed the seat of empire 
to the banks of the Bosphoms ; and from that period, the city of the Caesars de- 
clined, till, by successive sieges and conflagrations, by tremendous earthquakes and 
inundations of the Tiber, its ruin was consummated. In the eighth century, the: 
metropolis of the world was reduced to the seat of a mere duchy ; and its prelates 
acknowledged the supremacy of Ravenna. 

The political triumph of Christianity was too soon followed by its spiritual decay. 
And now, as in the case of the Jewish people after the punishment of their heathen 
oppressors, the Christian Church, with its rulers and priests, became the subjects of 
a righteous dispensation of moral discipline and judicial punishment, in consequence 
of the great apostasy. 

" In about three hundred years after the ascension of our Lord," remarks the 
learned Lardner, " without the aids of secular power or Church authority, the Chris- 
tian religion had spread over a large part of Asia, Europe, and Africa ; and, at the 
accession of Constantine, and the convening of the council of Nice, it was almost 
everywhere, throughout those countries, in a flourishing condition. In the space of 
another three hundred years, or a little more, the beauty of the Christian religion 
was greatly corrupted in a large part of that extent, its glory defaced, and its light 
almost extinguished." The obscuration of scriptural light, the resurrection of a 
persecuting power in the form of the papal monster, the rise and triumph of the 
Mahometan imposture, and the contraction of the Christian world within the nar- 
row limits of Western Europe, hemmed in between the Ottoman and the Moor, — 
form the outlines of the second great section of modern history. A second deluge, 
not of waters, a deluge of barbarism and superstition, seemed to have overwhelmed 
the world ; and the Christian ark could only be dimly descried above the flood. The 
divine evidence of Christianity was then as completely under eclipse, as was the 
divine nature of its Founder, when, in the hour of his redeeming agonies, he ex- 
claimed, " My God, why hast thou forsaken me ?" The " gates of hell" seemed to 
be prevailing over the Church ; and it must have required a strong faith, at such a 
crisis, to believe in the faithfulness of Him who has promised to be with her even to 
the end of the world. But the morning of a moral resurrection came. Christianity, 
at first seen and recognised by few, in process of time manifested afresh her divine 
energies ; and the evidence of her heavenly origin and authority has been, perhaps, 
more singularly illustrated by her revival, than by the miracles that attended her 
first triumphs : as the restoration of Israel from their long captivity afforded a more 



478 STORY OP THE WORLD. 

striking confirmation of the truth of the divine promises, and of the unceasing 
providence of God, than their miraculous redemption from the land of Egypt. 

What are termed the Middle Ages, commence with the fifth, and terminate with 
the fifteenth century. Of these, the first six are denominated the dark ages ; but 
throughout the whole period, Christianity suffered a long eclipse of a thousand years. 
The fall of the western empire is generally dated from the abdication of Romulus 
Augustulus, A. D. 476. (A. U. C. 1229.) But the Roman empire could hardly be 
considered as having survived its division between Dioclesian and Maximinian, (the 
former making Nicomedia his capital, and the latter, Milan,) had not Constantine 
reunited the empire in his undivided reign, and after him, the apostate Julian. 
The latter may properly be regarded as the last Roman emperor, as he was the last 
imperial pontiff of pagan Rome. Jovian, his Christian successor, never reached 
the seat of empire ; and the final division of the eastern and western empires, dates 
from the accession of Valentinian and Valens, in A. D. 364. 

We must date the foundation of the Byzantine empire from the year 330 ; when 
Constantine made Byzantium the seat of imperial power. Its duration did not really 
extend much beyond three centuries. The last sovereign of the East, who was able 
to maintain any thing beyond the shadow of empire, was Heraclius, who reigned 
from 610 to 641. The long line of Grseco-Roman emperors, from Constantine III. 
to the last Constantine, extending through the succeeding eight centuries, cannot be 
regarded as belonging to the annals of that empire which had already ceased to 
exist. 

The Roman empire ruled the world, because, although it comprised but a small 
portion of the globe, it was the only great empire. Northern Europe was then in 
possession of the German, Gothic, and Sarmatian tribes, to whom might justly be 
applied the term barbarians. The Syro-Macedonian kingdoms had been dissolved, 
or reduced to narrow limits. The Parthian empire, according to Pliny, was divided 
into eighteen kingdoms. India, partitioned into petty states, enriched other nations 
with its trade, and foreign invaders with its spoil, but never lifted its head among 
the independent empires of the world. China was also subdivided into various 
principalities - and all the rest of Asia was comprehended under the vague denomi- 
nation of Scythia. 

Rome was fast declining from its zenith, and praetorian insolence had set up the 
empire to auction, when, about A. D. 226, the empire of Cyrus and the religion of 
Zoroaster were restored by the founder of the Sassanian dynasty, Ardisheer Babigan 
or Artaxerxes. At that time, the Christians of Persia were sufficiently numerous to 
be the subjects of a fierce persecution from the Magian king, which was continued 
under his successors. In the doctrines of Mani, or Manes, the founder of the Ma- 
nichsean sect in the succeeding reign, there appears to have been a heterogeneous 
mixture of Christianity, Magianism, and the metempsychosis of the Indian super- 
stition ; but the rise of this sect may be adduced as a further proof that the Christian 
faith was diffused over the remote East, prior to the appearance of this heresy. In 
a long series of destructive wars, between the now rival empires of Persia and Rome, 
the veteran legions of the latter were wasted in inglorious defeats or bootless suc- 
cesses. The emperor Valerian was taken prisoner by Shahpoor ; the son of Ardi- 
sheer. Julian, the last of the Caesars, perished on the banks of the Tigris, in the 
same protracted struggle against the rising monarchy of the East. Under the illus- 
trious Noosheerwan, the contemporary and rival of Justinian, the Persian empire 
extended from the Indus to the Mediterranean, and from beyond the Oxus to the 



STORY OF THE WORLD. 479 

coasts of the Arabian peninsula. In the reign of his grandson, Egypt was again 
subdued by the successors of Cyrus ; the Greek colonies of Cyrene were extirpated ; 
Jerusalem was taken by assault, and the massacre of ninety thousand Christians is 
imputed to the Jews and Arabs who swelled the disorder of the Persian monarch. 
Another army advanced from the Euphrates to the Thracian Bosphorus ; and a Per- 
sian camp was maintained above ten years in the presence of Constantinople. But 
the cruelties and excesses which his armies committed in the Roman territories, were 
not to go unpunished : " "Woe unto thee that spoilest, for thou shalt be spoiled!" 
The emperor Heraclius, by a valor that almost retrieved the Roman name, and with 
a success that seemed preternatural, turned back the tide of war on Persia, and 
marched to Isfahan and the capital. Khosroo, (Chosroes.) the Persian monarch, 
was dethroned and put to death by his own son ;. and, with him, the glory of the 
house of Sassan, and, in fact, the last Persian empire, may be said to have termi- 
nated, A. D. 628. 

Such was the state of the world : the Roman monarchy had fallen before the Persian 
which had in turn received its death-blow from the dying energies of the Byzantine 
power, and the Christian Church lay prostrate at the feet of the universal bishop, the 
victim of heretical divisions and intolerant factions, — when the great Arabian heresi- 
arch entered upon his bold enterprise. " If," remarks the learned translator of the 
Koran, " the distracted state of religion favored the designs of Mahomet on that 
side, the weakness of the Roman and Persian monarchies might flatter him with no less 
hopes in any attempt on those formidable empires, either of which, had they been in 
their full vigor, must have crushed Mahometanism in its birth ; whereas nothing nou- 
rished it more than the success the Arabians met with in their enterprises against 
those powers ; which success they failed not to attribute to their new religion, and 
the Divine assistance thereof. By Mahomet's time, the western half of the empire 
was overrun by the Goths ; and the eastern so reduced by the Huns on one side 
and the Persians on the other, that it was not in a capacity of stemming the violence 
of a powerful invasion. The emperor Maurice paid tribute to the Khagan or king 
of the Huns ; and after Phocas had murdered his master, such lamentable havoc 
there was among the soldiers, that when Heraclius came, not above seven years 
after, to muster the army, there were only two soldiers left alive of all those who 
had borne arms when Phocas first usurped the empire. And though Heraclius was 
a prince of admirable courage and conduct, and had done what possibly could be 
done to restore the discipline of the army, and had had great success against the 
Persians, so as to drive them not only out of his own dominions, but even out of 
part of their own ; yet still, the very vitals of the empire seemed to be mortally 
wounded. So that there could no time have happened, more fatal to the empire, or 
more favorable to the enterprise of the Arabs, who seem to have been raised up on 
purpose by God, to be a scourge to the Christian Church for not living answerably 
to that most holy religion which they had received. The general luxury and degene- 
racy of manners into which the Grecians were sunk, also, contributed not a little to 
the enervating of their forces, which were still further drained by those two great 
destroyers, monachism and persecution." 

Mahomet was born at Mecca, A. D. 578, four years after the death of Justinian, 
and in the fortieth year of the reign of Noosheerwan. The Mahometan era, called 
the Hejira, (or Flight,) commemorates the prophet's flight to Medina, where he first 
assumed the character of a sovereign prince, A. D. 622. During the reigns of the 



480 STORY OF THE WORLD. 

first four khalifs, (A. D. 632— 660,) Syria, Egypt, and Persia were conquered by the 
Arabians ; and their ravages were carried within view of Constantinople. Under 
the fourteen khalifs of the house of Ommiyah, who reigned at Damascus, the empire 
of the sword and koran of Mahomet was extended to the Pyrenees and the Atlantic 
on the west, and to the borders of Turkestaun and India on the east. The first kha- 
lif of the house of Abbas fixed his court at Kufah, whence it was transferred by his 
successor (A. D. 762) to Bagdad. But the undivided khalifate terminated in the 
early days of the Abassides. Real or nominal descendants of Ali and Fatima had 
possessed themselves of the thrones of Egypt and "Western Africa ; and a prince of 
the Ommiades, who escaped the general massacre of his family on the overthrow of 
that dynasty, was the founder of an independent kingdom in Spain. Thus, the 
sovereignty of Arabia was lost in its foreign conquests ; and from being the source 
and centre, it sank into a mere province of the Mahometan empire ; while, in the 
language of Gibbon, i( the Bedo weens of the desert, awakening from their dream of 
dominion, resumed their old and solitary independence." 

For five centuries, (A. D. 750 — 1250,) the family of Abbas reigned with various 
degrees of authority over the "eastern division of the Mahometan empire. Radhi, 
the twentieth khalif of the dynasty, (A. D. 934,) was the last who was invested with 
any considerable power. During the next three centuries, the successors of Ma- 
homet swayed a feeble sceptre, the creatures of a military oligarchy . similar to 
that of the praetorian guard at Rome, or of the janizaries of Constantinople. At 
length, towards the middle of the seventh century of the Hejira, A. D. 1258, the 
metropolis of Islamism fell into the hands of the grandson of Zinghis Khan ; and 
in the khalif Motassem, the thirty-seventh of his house, who was barbarously mur- 
dered, the khalifate of Bagdad expired. The ecclesiastical supremacy was perpetu- 
ated for three centuries more in the second dynasty of the Abassides, but without 
the slightest vestige of temporal authority ; till, when the Ottoman emperor Selim 
conquered Egypt, A. D. 1517, he took captive Mahomet XII., the last of the Abas- 
sides, and received from him, at Constantinople, the formal renunciation of the 
khalifate. 

Amid these revolutions of empire, the name of Rome disappears from history ; 
and, but for the daring project of an ambitious monk, might have been erased from 
the earth. The vague tradition that the apostles Peter and Paul had been executed 
in the circus of Nero, was the means of indemnifying her for the loss of the seat of 
empire ; and at the end of five hundred years, their pretended relics were adored 
as the palladium of 'Christian Rome. The city of the Caesars became the Mecca of 
the Latin world. 

It is difficult to fix upon the true date of the foundation of the papal monarchy, 
which has so much divided and perplexed the expounders of prophecy. It is neces- 
sary, indeed, to distinguish between the establishment of the ecclesiastical supremacy 
of the bishops of Rome, and their accession to the purple and prerogatives of the 
Caesars. The former, some writers have dated from an edict of Justinian, issued in 
March, 533, in which authority is ascribed or given to the bishop of Rome, as head 
of the Church, to settle all controversies. Other learned persons consider it as 
properly dating from the time that pope Boniface III. (A. D. 606) obtained from the 
infamous Phocas, the title of universal bishop. But that title had been previously 
given by the emperors Leo and Justinian to the patriarch of Constantinople ; nor was 
it ever relinquished by the head of the eastern Church. Little stress can be laid, 



STORY OF THE WORLD. 481 

therefore, on the grant of Phocas, which was not confirmed by his successors. Ac- 
cording to some authorities, Gregory the Great, (A. D. 590.,) who distinguished 
himself in the violent contest for supremacy with the Byzantine pontiff, was " the 
first pope and the last Roman bishop." Gregory III., however, who was chosen 
A. D. 731, is considered as the first of the independent popes ; although even he ac- 
knowledged the superior authority of the exarch of Ravenna, to whom he applied 
for permission to use six columns cf some ancient structure for St. Peter's church. 
Up to that time, the popes affected to disclaim the temporal magistracy. In fact, 
by subsequently accepting, from the hands of the Carlovingian emperor, the splendid 
donation of the exarchate, the Roman prelate (Stephen II.) recognised the right and 
sovereignty of the donor. Even after pope Adrian I. had obtained from Charle- 
magne the confirmation of the alleged donation of Constantine, the papal lordship 
continued to be only an honorable species of fief, held, on a feudal tenure, by the 
first bishop of the empire ; and his successor, in acknowledging the Frank monarch 
as emperor of the West, transferred to him nothing but his allegiance, which had 
hitherto been nominally rendered to the Greek Cassars. 

The successors of Leo enjoyed, indeed, a very limited and precarious sovereignty. 
The Roman pontiffs of the ninth and tenth centuries were insulted, imprisoned, and 
murdered by their tyrants ; and they are represented to have been reduced to such 
indigence, that they could neither support the state of a prince, nor exercise the 
charity of a priest. The final schism between the Greeks and Latins, which led to 
the complete separation of the East and the AVest, dates from the contest between 
Phocas. patriarch of Constantinople, and Nicholas I., primate of Rome, towards the 
close of the ninth century. The character of most of these mitred rulers of the 
Church was infamous ; but the scandals of the tenth century were " obliterated by 
the austere and dangerous virtues of Gregory VII." (A. D. 1073,) styled, by Gibbon, 
u the founder of the papal monarchy." Yet this ambitious monk, with whom is said 
to have originated the daring project of converting the western empire into a fief of 
the Church, was driven from Rome, and died in exile at Salerno. The papal power 
attained its zenith under the execrable Innocent III., A. D. 1198, who first acquired 
independent sovereignty in Italy, and converted the holy see into a temporal power. 
In the civil wars that ensued, the pride of the pontiffs was greatly humbled ; and at 
the beginning of the fourteenth century, the apostolic throne was transported from 
the Tiber to the Rhone. The great schism of the West, during which rival pontiffs 
launched against each other their anathemas and the louder thunders of war, lasted 
from the disputed election of Urban VI. in 1378, to the elevation of Martin V. to 
the undivided pontificate in 1417. Daring this whole period, the history of Rome is 
but slenderly connected with that of its nominal pontiffs, and we look in vain for the 
phantom of a papal monarchy. This had owed its existence only to the weakness 
of the imperial power under the Saxon sovereigns of the thirteenth century, and 
was nothing more than a successful rebellion of a feudatory usurping the imperial 
prerogatives. 

The accession of Martin V. is the era of the restoration of the temporal power of 
the popes. The royal prerogative of coining money, after being exercised nearly 
three hundred years by the senate, was first resumed by this pontiff; and his image 
and superscription introduce the series of the papal medals. Frederic III. was the 
last sovereign of Germany who was crowned at Rome ; his successors being content 
to rest their imperial title, as head of the Roman empire, on the choice of the electors 
61 41 



482 STORY OF THE WORLD. 

of Germany ; and thus the pontiff was spared the necessity of doing homage in the 
presence of a superior. It was not till the beginning of the sixteenth century, how- 
ever, that the popes acquired the absolute dominion of the city of Rome, of which 
Sixtus IV. (A. D. 1480) must be considered as the second founder. And during the 
whole period that we have been reviewing, the ecclesiastical metropolis of the Latin 
Church was never the seat of temporal sovereignty. Rome was long subordinate to 
Byzantium ; then to Ravenna ■ and the present capital of the empire, revived by 
Charlemagne, is Vienna. 

The distinctive and essential character of popery is that of a spiritual domination 
and an antichristian heresy, rather than of a political despotism ; and it received, as 
such, its final shape from the decisions of the council of Trent, about the middle of 
the sixteenth century, under the pontificates of Paul III., Julius III., and Pius IV. 
The creed issued by the last-named pontiff, in 1564, is received throughout the Ro- 
man Church as the authentic and authoritative exposition of the articles of the 
Romish faith. But Luther had already appeared, and the foundations of Protestantism 
were laid by the Confession of Augsburg, in 1530. Thus, the Protestant creed may 
claim a higher antiquity than the Popish, by more than thirty years ! 

The principles of light and darkness had long, however, been struggling for the 
mastery. At the time that the greater part of Europe was still in the grossest bar- 
barism, the maritime provinces of France and Spain were the seat of flourishing 
communities, in the possession of free institutions, equal laws, and an infant litera- 
ture. During the greater part of the tenth century, while northern France was a 
prey to intestine commotions, Provence and Burgundy had enjoyed repose under the 
mild rule of Conrad the Pacific ; and, for two hundred and seventy -three years, the 
illustrious house of Berenger, sovereigns of Catalonia and Arragon, had afforded 
protection and patronage to the nascent civilization of the European world. The 
birthplace of the Provencal muses was the country of the Albigenses ; and the rise 
of the Troubadours, and the spread of the opinions of Berengarius, were collateral 
indications of the awakened spirit of civil and religious freedom, which the Inqui- 
sition and the crusade against the Albigenses were set on foot to extinguish. The 
fires of persecution had been kindled at Turin, the scene of bishop Claude's apos- 
tolic labors, and in the neighboring cities, as early as the tenth century. About the 
middle of the eleventh, Cologne witnessed the martyrdom of several heretics whose 
sentiments, there is no room to doubt, were essentially scriptural. In the twelfth 
century, the Cathari or Puritans abounded in Germany, Flanders, Lorraine, southern 
France, Savoy, and the Milanese ; and a small company of German refugees found 
their way from Gascony to England, where they perished under penal severities and 
hardships. The name of Lollard was taken from that of a Waldensian pastor, who 
flourished about the middle of the thirteenth century. The beginning of that cen- 
tury witnessed one of the bloodiest tragedies ever acted upon the theatre of the civi- 
lized world ; a war of extermination against the subjects of the count of Toulouse, 
and in fact the whole Provengal nation, under a sweeping charge of heresy. French, 
English, Italians, Germans, a motley and savage horde, led by an abbot, poured 
themselves like an inundation upon the countries devoted to vengeance, and the 
entire population was swept away by the sword. The few who escaped the general 
slaughter, sought refuge in distant countries; and, like the Christians scattered 
abroad by the first persecution, they " went every where preaching the word," and 
sowing the seeds of the future Reformation. 

The share which religion had in originating these horrible transactions, has proba- 



STORY OF THE WORLD. 483 

bly been exaggerated by writers of opposite parties ; by the Romish historians, with, 
a view to magnify the triumphs of the Church, and to justify such unprovoked ag- 
gressions on the part of the prelates ; — by Protestant writers, to excite a salutary 
indignation against the papal tyranny. To popery as a system, and to the policy 
of the court of Rome, must be ascribed the guilt of having inflamed and dreadfully 
aggravated the disorders of that critical period ■ but private motives of revenge and 
ambition had the principal share in originating those transactions. National an- 
tipathies and political animosities, in those times, took their color and character from 
the prevailing superstition ; and thus fanaticism blended itself with every civil revo- 
lution and every military enterprise. The struggle between the Church and the 
heretics was, however, but an underplot of the political drama. Pope and prelate 
were then only other names for emperor and prince ; bishops were seen fighting at 
the head of invading armies ; and the presidents of religious orders were territorial 
sovereigns, the equals and rivals of the feudal nobility. The contest was between 
arbitrary power on the one hand, and, on the other, the rising spirit of civil liberty, 
of which the religious reformation was in great measure the effect, as it was dis- 
cerned to be the symptom. The sacerdotal power had been established on the ruins 
of popular freedom. No wonder that the rising wealth and importance of the mu- 
nicipalities of southern France, together with the republican spirit cherished by 
commercial enterprise and equitable institutions, which sometimes betrayed itself 
with great boldness in the songs of the Troubadour — the new attitude, in fact, as- 
sumed by the people, more especially in the cities of the south, — perplexed both 
priests and potentates with fears of disastrous change. Religious bigotry mingled 
only as an element in those animosities, which sprang from the fears of a coward 
despotism. The love of liberty was the great heresy which it was sought to exter- 
minate ; literature, from its well known connection with a spirit of freedom, was 
regarded with almost equal hostility ; the Provengal language was itself treated as 
a traitor ; and all the efforts of the joint conspiracy between the throne and the altar 
had, for their object, to barbarize, in order to enslave. 

The history of the rise and decline of the Italian republics is another section of 
the same chapter ; and the Reformation itself, in England and in Germany, and the 
struggle which Protestantism had to sustain in the Low Countries against the infa- 
mous Philip II., form a connected chain of events ; the same causes reproducing the 
same effects, with various issue, from the beginning of the thirteenth, to the close of 
the sixteenth, century. Among the thousands and myriads who perished, the victims 
of holy wars and civil contests, great numbers might claim the martyr's wreath ; 
but the sufferings of whole nations do not belong to martyrology. 

The fifteenth century had witnessed the establishment of the Ottoman power, on 
the ruins of the Byzantine empire. The Mussulman conqueror of Constantinople 
united under his sceptre all the provinces in Europe which had belonged to the east- 
ern division of the Roman empire, and the whole of Asia on this side of mount 
Taurus. His generals had even invaded Italy, and made the pope tremble in his 
capital, when the danger was dispelled by the death of the sultan. In the sixteenth 
century, the Ottoman assumed the novel attitude of a maritime power. Rhodes 
was added to its conquests in the Mediterranean ; while, on the continent, the king- 
dom of Hungary was annexed to the dominions of the Porte, and Vienna itself was 
invested by Asiatic barbarians. The reign of Soliman I., the contemporary of 
Charles V., is the most brilliant in the Ottoman annals, the most humiliating to the 
powers of Christendom. By a singular coincidence, the two rival empires, the Ger- 



484 STORY OF THE WORLD. 

manic and the Ottoman, touched their zenith nearly at the same time, and began to 
decline together. In the sixteenth century, the most powerful monarchs of the world 
were, the Ottoman sultan, the Persian shah, the Mogul emperor of Hindostan, the 
German emperor, the Castilian monarch, the king of Portugal, and the king of 
France. Except the first, every one of these empires has been subverted by foreign 
conquest. 

The seventeenth century is distinguished by the thirty years' war between the 
Protestant and the Roman Catholic powers, of which religion was but the pretext : 
the main object of the allies was, to check the power of the house of Austria. 
France, with this view, lent her aid to build up Protestantism, and to secure, by the 
peace of Westphalia, equal toleration to Lutheran and Catholic. At the same time, 
she extended her own territories, and obtained an ascendancy in the affairs of Europe. 
About 1684, the power of France was at its height. In 1685, the edict of Nantes, 
which had secured protection to the reformed churches of France, was perfidiously 
revoked ; and from that time the glory of the Bourbons declined. The first punish- 
ment of this act of imbecility and treachery was a general war, which " broke 
down the military character of France, extinguished its alliances, devastated 
its provinces, and sent the gray hairs of the persecutor to the grave, loaded 
with useless remorse, with the scorn of his people and the universal disdain of 
Europe. From the hour in which Protestantism was exiled, the Gallican Church 
ran a race of precipitate corruption. It had lost the great check, and if cast away 
its remaining morals and its literature. The last light glimmered from the cells of 
Port Royal ; but, with the fall of the Jansenists, utter darkness came." 

In the mean time, it is remarkable how one Protestant power after another rose 
into political importance. The greatness of England dates from the accession of 
our illustrious Protestant queen in 1558. The United Provinces proclaimed their 
independence, under the States General, in 1580 ; and, after a contest of thirty-seven 
years, they obtained the recognition of that independence from the humbled pride of 
Spain in 1609. Sweden, Switzerland, and the Protestant electors, acquired, during 
this century, a great increase of territory and power. In 1692, the Protestant inte- 
rest was still further strengthened by the creation of a ninth electorate in favor of 
the Duke of Hanover. Prussia was first raised to the rank and name of a kingdom 
in 1701. Holland attained, early in the eighteenth century, the ascendancy in the 
Indian seas, wresting from Portugal one arm of her commercial greatness. And 
while events were thus rapidly undermining all the Roman Catholic states, Provi- 
dence was preparing a scourge for the Turkish empire, in a new power which was 
now just emerging from barbarism. St. Petersburg was founded by the great Mus- 
covite in 1703 ; and a Russian navy was first formed by the same daring genius. 
In 1721, Peter the Great assumed the title of emperor ; yet his dominions, vast in 
extent, comprised a population of only fourteen millions. A century afterwards, 
they had more than trebled, and already outnumbered those of any other European 
empire. 

The history of England, however rich in domestic interest, has hitherto been lost 
in the general survey of the revolutions of empires ; but it soon becomes identified 
with the history, not merely of Europe, but of the world. The rise of the British 
empire is the most extraordinary phenomenon in the annals of time. Within much 
less than a century, it has grown up, imperceptibly and unnoticed, from its mere ele- 
ments, to a magnitude which almost eludes and overpowers the imagination ; in its 



STORY OF THE WORLD. 485 

extent, throwing the power of Rome, in its Augustan pride, out of all comparison j 
in its history, perfectly anomalous, because the result of neither ambition nor de- 
sign, but of the most bloodless conquest that ever was achieved ; in its results, the 
most beneficent, because it has every where subserved the diffusion of knowledge 
and the progress of that kingdom which must be universal. 

A hundred years ago, the king of England could not number above nine millions 
of subjects in his native dominions ; the American colonies contained a population 
of not more than three millions ; and if we add a million more as the population of 
the "West India islands, and of all the other colonies or settlements belonging to this 
country, we shall not underrate the aggregate population of the English dominions 
at that time, if we set it down at thirteen millions. The United States of America, a 
mere offset of England, a colony expanded to an empire, already contains a larger po- 
pulation than, at the beginning of the last century, acknowledged the British sceptre. 

A hundred years ago, the-English language was scarcely spoken by any but na- 
tives of the British isles and the American colonies. To the greater part of the 
civilized, as well as the uncivilized world, it was an unknown and barbarous tongue. 
Nothing could at that time appear less probable, than that the power of this insulated 
nation should, within a century, become, if not absolutely paramount, yet the centre 
of the political system. 

At three distinct periods, during the lapse of a hundred years, the national affairs 
were in a most critical situation. The first crisis was that of 1757, when the great 
earl of Chatham was called to the helm of administration, by the voice of an 
alarmed and indignant people, to steer the almost foundering state. The French, 
then masters of Canada and Louisiana, laid claim to the valley of the Mississippi, 
and projected the expulsion of the British colonists. In India, they had appeared 
the virtual masters of the Deccan, and threatened the destruction of the British set- 
tlements in Bengal. On the continent, England and Prussia had to withstand the 
powerful confederacy of France, Austria, Russia, Sweden, and Saxony ; and, at one 
time, the Hanoverian dominions were in the possession of the French. The loss of 
Minorca, the fall of Calcutta, and the surrender of Oswego, all which took place 
about the same time, had thrown a deep gloom over the public mind. Under the 
energetic and splendid administration of this great minister, Admirals Hawke, Anson, 
and Boscawen restored the lustre of the British arms at sea ; Quebec yielded to the 
valor of Wolfe ; the desperate state of the East India Company's affairs was re- 
trieved by Clive ; and the condition of Great Britain was raised from the deepest 
dejection to the highest attitude of confidence and command. The fall of Ginjee, in 
April. 1761, left the French without a single military post in India ; and the French. 
East India Company was dissolved not long afterwards. By the treaty of Paris, in 
1763, Great Britain obtained the cession from France of all Canada and Nova Scotia, 
of Tobago, Dominica, and St. Vincent, of Florida, in exchange for the Havanna, 
(captured from Spain,) and of all her conquests on the Senegal. To this astonishing 
revolution in political affairs, the author of the " Task" alludes in his apostrophe to 
Britain : 

"Once Chatham saved thee; but who saves thee next?" 

The last year of Lord North's disastrous administration may be regarded as the 
second national crisis. Great Britain had then been carrying on, for seven years, a 
ruinous and unrighteous war with her American colonies in the western hemisphere : 
in the East, she had to deal with no contemptible assailant in Hyder Ali, the sultan 

41* 



486 



STORY OF THE WORLD 



of Mysore ; France was still a powerful enemy ; and Ireland was in a state border- 
ing upon rebellion. The peace of Versailles, in 1783, was a humiliating termination 
of an exhausting warfare, which left this country burdened with a vast increase of 
debt and serious commercial embarrassments. Besides the equivocal possessions of 
the East India Company in Bengal, Bahar, and Orissa, and the ports of Bombay 
and Madras, the only colonies then left to the British crown were, Canada, Nova 
Scotia, and Newfoundland, (not containing all together a population of one hundred 
thousand,) and the British West India islands ; the whole of which, probably, might 
not be regarded as equalling in value and importance the American colonies that 
had been lost. On the other hand, Spain still enjoyed the rich monopoly of her nine 
viceroyalties in the new world of Columbus ; Portugal, though despoiled of her East 
India possessions, held Brazil ; and Holland, both as a commercial nation and a 
maritime power, was no despicable rival in the Indian seas. 

The moral influence of England, at this period, was not less limited than her po- 
litical ascendancy. Paris was the literary metropolis of Europe ; Rome, the eccle- 
siastical centre of Christendom. Little, indeed, had this country done for the exten- 
sion of Christianity, but colonize New England with the Puritans driven from her 
own shores by persecution. England, herself the great dealer in African slaves, 
had forced slaves upon her transatlantic colonies, and, both in America and in India, 
had drawn down deep execrations on her name. Among the wrongs set forth in 
the Declaration of American independence, this grievance occupies a prominent 
place, that the king of Great Britain had determined to keep open a market where 
men may be bought and sold, and had negatived every attempt to prohibit or restrain 
that execrable commerce. For this we have paid the just penalty. All the slave- 
trading states have in turn been punished : England, with the loss of the thirteen 
colonies ; France, with that of St. Domingo, and almost all her colonial trade ; while 
Mexico, Columbia, Peru, and Brazil, have been severed from Spain and Portugal for- 
ever. But this nefarious traffic was not the only national crime that cried loudly to 
Heaven fcr punishment. 

The iniquity of the continental nations was well nigh full, when the French revo- 
lution burst forth like a volcano, enveloping the heavens in a volume of pitchy 
darkness, that " left nothing to be distinguished but by the reflection of its own dis- 
astrous lustre." At length, the lava began to roll over the surrounding nations. 
Infidel France, putting forth an energy of malignant power that appalled the world, 
sent forth her fourteen armies, " the neAV Saracens of Europe," to scourge with every 
form of misery the papal states. The strongest bulwarks gave way, the Alps be- 
came a highway before them ; and the empire of Charlemagne was restored in the 
person of the French general. 

The year 1808 was the third crisis of Great Britain, as indeed of all Europe. The 
new French empire had about that time attained its utmost greatness ; and never 
had witnessed so magnificent a spectacle of dominion, as Napoleon's court at Erfurt, 
where he was surrounded by the monarchs and princes of the continent in person. 
" The emperor of Russia, with his brother Constantine, daily attended his levees ; the 
emperor of Austria sent an ambassador to apologize for his absence at the feet of 
this universal king. Marshals, dukes, princes, and prelates, formed his circle. The 
days were spent in the occupations suitable to this display of royalty ■ in riding over 
fields of battle, negociating treaties, and deciding the fates of kingdoms. Prussia 
was forgiven at the intercession of Alexander ; a new code was vouchsafed to Hoi- 



STORY OF THE WORLD. 487 

land ; a peace was proposed to England ; and the Gennan powers were haughtily 
commanded to be still and obey." 

In point of geographical extent, the French empire, almost confined to Europe, 
cannot be compared with either the Roman or the Macedonian ; but as to real power, 
wealth, and resources, it probably far exceeded any empire of antiquity. The popu- 
lation of the Roman empire, in the reign of Claudius, is estimated by Gibbon at one 
hundred and twenty millions ; " the most numerous society that had ever been united 
under the same system of government." The empire of Napoleon, comprising 
France, the Netherlands, Italy, Switzerland, great part of Germany, Spain, and Por- 
tugal, could not have included less than ninety or a hundred millions, all free men, 
and in an advanced stage of civilization ; whereas, in the Roman empire, the slaves 
were nearly equal in number to the free. But with the brilliancy, this splendid crea- 
tion united the transitoriness of a meteor. It is a mere point in the chart of history. 
It had reached its zenith in 1806 ; and in 1812, it received the shock which even- 
tually led to its overthrow. Ephemeral as an empire, it has, however, left the most 
permanent traces of its existence in the shattered strata of the political structure of 
society. It has broken up the feudalism which every where cramped and fettered 
the national mind, and has loosened the hold of every iron prejudice that retained the 
nations in intellectual bondage. The convents were dissolved ; the spells of the 
papVl anathemas were destroyed; the people of the continent, though neither ripe for 
civil liberty, nor worthy of it, have been roused from their deadly lethargy. If they 
have not learned to be men, they have ceased to be children. The masque, and the 
carnival, and the pantomimes of the Church have greatly lost their charm. The 
revolution has, throughout Europe, become an era, which can no more be forgjtten 
than the deluge, because its traces are constantly before the people. The monarchs 
of the continent have been striving to repair and restore the forms of the old institu- 
tions, with some apparent and temporary success ; but they have been building upon 
the alluvial deposit of a flood that will return and sweep away the flimsy creations. 
The nations which, untaught by their sufferings, still turn away from the fight, and 
cling to their decrepit superstitions, must be visited with sorer calamities. But, as 
the rise of Mahometanism at the midnight of Christian history was followed by the 
dawn of the Reformation, so, the portentous meteor of the French revolution, which 
seems to have left Europe in darkness, will prove to be the prelude to a second 
reformation more glorious and permanent than the first. 

The contest between Great Britain and France, the two great antagonist powers, 
suspended for a brief interval in 1802, and relaxed by the mock negociations of 1806, 
had, in 1807, assumed its most fierce and deadly character. Bonaparte had declared 
this country in a state of blockade ; and the Berlin and Milan decrees, after working 
incalculable ruin and wretchedness upon the continent, had begun to sap British com- 
merce. At this period of general gloom and depression, when the political struggle 
was apparently reduced, on the part of this country, to one for self-preservation, the 
great and glorious confederacy of the British and Foreign Bible Society, simple and 
spiritual in its object, and universal in its scope as Christianity itself, was just com- 
mencing its almost unnoticed labors. The year of its institution was that in which 
Napoleon was proclaimed emperor of the French. (1804.) It has long outlasted 
the fall of his empire ; and, extending itself collaterally with the expansion of the 
British dominions, is proclaiming the message of Heaven to every nation of the 
globe. It is another significant coincidence, that, in 1807, the British legislature 
abolished the African slave trade, and declared it to be piracy. 



488 STORY OF THE WORLD. 

In 1808 began the peninsular war, which, after various fluctuations of success, 
first shook the supremacy of Napoleon, and broke the spell which had rendered his 
armies invincible. Madrid was recovered from the usurping king in 1812. In the 
same year, the war between France and Russia having commenced, the battle of 
Moskwa was fought ; the French army were burned out of Moscow ; and in the 
fatal retreat, the flower and might of France perished beneath the avenging elements. 
So "the stars in their courses fought against Sisera." No human power accomplished 
the first overthrow of the French emperor, for the powers of Europe only rose to 
avenge themselves upon their defeated and crippled enemy. In April, 1814, Napo- 
leon abdicated the throne, and Paris, the guilty city, was entered by the allied sove- 
reigns. In 1815, Napoleon re-appeared in France ; but, after a brief reign of one 
hundred days, the battle of "Waterloo consigned the man that had " made the earth 
to tremble, and shaken kingdoms," to a rock in the Atlantic. 

Thus were the convulsions, which had agitated Europe for a quarter of a century, 
at length terminated, and the dead calm of general exhaustion ensued, — peace, with 
all the entailed calamities of war, discontents and disturbances resembling the lash- 
ing of the waves after a storm. Of the political arrangements made by the band of 
selfish despots and unprincipled statesmen who formed the congress of Vienna, none 
bid fair to be permanent. Every dictate of equity, every claim of liberty, every 
principle of toleration, were alike outraged or disregarded by the imperial partitioners 
of the continent ; and those abominations have been fondly restored, which the finger 
of God has marked for destruction. If, indeed, in the eloquent language of a philo- 
sophic observer, " the tide of ages could be rolled back, and the discoveries of later 
times be annihilated, — if Divine justice could let the oppressions of many genera- 
tions go unpunished, — kings might sit peaceful on their thrones, and false religions 
might retain the undisturbed possession of the earth. But the time is at hand, and 
the word of prophecy is sure." 

And what is now the attitude of Great Britain ? The question shall be answered 
in the words of another brilliant writer already cited. " If true dominion is to be 
found in being the common source of appeal in all the injuries and conflicts of rival 
nations, the common, succor against the calamities of nature, the great ally which 
every power, threatened with war, labors first to secure or to appease, the centre on 
which is suspended the peace of nations, and, highest praise of all, the acknowledged 
origin and example to which every rising nation looks for laws and constitution, — 
England is now the actual governor of the earth. This sovereignty contains all the 
essentials of the old dominion without its evils. It is empire, without the changes, 
the hazards, the profligacy, and the tyranny of empire." 

Let us look at the actual possessions of Great Britain. In territorial extent, the 
British empire, inferior only to that of Russia, is almost three times as vast as that 
of imperial Rome. The area of the Roman empire is estimated by Gibbon at one 
million six hundred thousand square miles. That of the British is supposed to be 
four million four hundred and fifty-seven thousand miles. Russia covers a thinly 
peopled surface of nearly six millions. Next, let us compare the- population of the 
ancient and modern empires. That of ancient Rome is probably underrated at one 
hundred and twenty millions : it may have amounted to one hundred and fifty, or 
one hundred and seventy millions. Among the existing empires, China, with its 
(supposed) one hundred and seventy-five millions, takes the lead. And which is 
second ? — Great Britain. In less than a hundred years, the population included in 
the British islands and its dependencies has, by the expansion of our Indian 



STORY- OF THE WORLD. 489 

empire, risen from thirteen millions to upwards of a hundred and fifty millions, 
or more than a sixih portion of the human race. If to this we add the empire 
of the American republic, which has grown up within the last half centur}; - 
from the British colonies, and by which the English language, laws, and religion 
are being diffused over the Western world, we shall have an area of six mil- 
lions and a half of square miles, under the dominant influence of one nation — 
a nation originally confined to a small island in the German ocean — with an aggre- 
gate population of not less than one hundred and sixty-five millions of souls. So 
mighty and rapid a change has no parallel in history. 

A hundred years ago. the inhabitants of all the countries subject to Christian go- 
vernments throughout the world, probably, did not exceed two hundred millions ; and 
of these, by far the greater part were subject to the powers acknowledging the su- 
premacy of the pope. The Mahometan powers of Turkey, Persia, and India, still 
ranked among the most potent arbiters of the destinies of the human race. India, 
and, with the insignificant exception of a few maritime settlements, all Asia, were 
under Mahometan or pagan sway. All the religious missions in existence (the 
Danish mission in southern India excepted) were in connection with the Romish 
church, and supported by popish states. The Inquisition had its colonial tribunals at 
Goa, and Mexico, and Bogota. The only religion that was not disseminating itself, 
that was not gaining ground, was the Protestant faith. Mark the revolution which 
the last thirty years has effected : how striking the contrast ! Slow depopulation and 
internal decay, or foreign conquest and the dismemberment of empire, have been 
reducing the strength, and contracting the dominion, of almost every Mahometan 
and every Romish power throughout the world. The only states that have mate- 
rially extended their limits and added to their strength, are, Great Britain, the Ameri- 
can republic, and Russia. These three powers, one of which had no political exist- 
ence, and the other two could only number between them about twenty-eight millions 
of subjects, have now under their political sway not less than two hundred and 
twenty-eight millions. If the subjects of Russia are for the most part sunk in bar- 
barism and superstition, they are at least withdrawn from the hopeless bondage of 
the Romish yoke. But, besides this, the other Protestant powers of Europe, instead 
of about twenty, have now upwards of forty-two millions of subjects ; so that, added 
to those which acknowledge the sceptre of Great Britain, they greatly outnumber 
those of all the Roman Catholic states. The latter comprised a population of about 
one hundred and thirty-five millions, including France ; but France is no longer to 
be numbered with the kingdoms of the popedom. Throwing it into the opposite 
scale, the comparison will stand thus : — 

Roman Catholic slates of Europe 78,500,003 

« of America 23,500,009 

102,000,000 

Protestant states of Europe and America 207,000,000 

France 33,000,000 

Russian empire 62.000.000 

302.000,000 

Although this table will give no correct idea of the comparative prevalence of true 
or false religion, it speaks volumes as to the decline of the papal supremacy, the most 
formidable obstacle to the spread of the Gospel. Of the eighty millions under the 
62 



490 STORY OF THE WORLD. 

European Romish states, more than one half are under the dominion of Austria, 
emphatically characterized as " the last crutch of the papacy, the grand barrier of 
human improvement, the enemy of the best hopes of mankind." 

The total number of those who profess the Romish faith, we have no correct means 
of estimating. The late M. Malte Brun, the French geographer, supposed them to 
amount to not more than one hundred and sixteen millions, which seems much too 
low ; since, although there are many Protestants, Greek Christians, and Jews within 
the dominions of the Romish powers, the number of Roman Catholics in the British, 
Prussian, and other non-Romish states, is very considerable. The Greek Christians 
he estimates at seventy millions ; the Protestants, at forty-two millions ; the Jews, at 
five millions ; the Moslem, at one hundred and ten millions ; the heathen, at three 
hundred and ten millions. These numbers are a very rough approximation to the 
fact ; and the total falls very short of the actual population of the globe. The lowest 
calculation (that of Balbi) estimates the aggregate population at nearly seven hundred 
and fifty millions. Of these, about three hundred and ninety millions are now subject 
to Christian governments ; about eighty millions to Mahometan rulers ; and about 
two hundred and eighty millions to the pagan powers. The Christian governments, 
to whom have been consigned almost the whole of what the Mahometan and pagan 
powers have lost, are either Protestant or Greek. 

Nor is this all. Although the Romish religion maintains for the present the ascen- 
dency in the new states of South America, they are forever alienated from the papal 
power. Their separation from Spain and Portugal has not only shorn those monar- 
chies of all their glory, but has deprived them of the means of recovering their 
former rank among the states of Europe. Owing, too, to their impoverishment, and 
the fall of papacy in France, all the Romish missions in India, Persia, Syria, Egypt, 
and Africa, are upon the point of extinction, or, at least, in a state of utter inefficiency 
and decay. Every where an open field has been prepared for the exertions of British 
Christians. 

A hundred years ago, the state of our geographical knowledge was as limited as 
our political resources and our missionary zeal. Cook had not then navigated the 
South seas ; Polynesia and Australia were names unknown to the geogmpher ; no 
Humboldt had then ascended the Andes ; and even the valley of the Mississippi was 
unexplored. In the old world, Africa was almost entirely terra incognita ; no traveller 
had ascended the Nile beyond the first cataract ; the Brahmapootra was unknown 
among the rivers of India, and the Indo-Chinese nations were scarcely known even 
by name. Our philological knowledge was in a state not less imperfect. Before 
Sir William Jones had awakened the attention of European scholars to the languages 
and literature of India, scarcely any thing was known, or any curiosity felt, in this 
country, respecting that interesting braneh of literature. The New Testament in 
Tamul, translated by Ziegenbalg, had indeed been issued from the mission press at 
Zanguebar ; but this was a rare and solitary instance of enlightened zeal. Biblical 
literature of every description, as well as philological science, was at the lowest ebb in 
this country. As to missionary efforts, societies had indeed been instituted for the pro- 
pagation of the Gospel, in the American colonies ; (the New England Society in 1646 ; 
the Society for the Propagation of the Gospel in 1701 ; and the Scottish Society in 
3709;) but their operations among the heathen were very inconsiderable, and soon 
relinquished, with the exception of the support given to the Danish missionaries in 
southern India. In fact, the missionary spirit had not been sent down upon the 
church ; and had it existed; the obstacles to success in almost every part of the world, 



STORY OF THE WORLD, 491 

arising from the ascendency of the Popish, Mahometan, and pagan powers, armed 
with intolerance, added to the deficiency of our knowledge and the poverty of our 
resources, would have proved little short of insurmountable. 

We are offering no apology for the criminal supineness of the Christian world. The 
moral and political barriers which oppose the progress of Christianity have been raised 
by the corruption and infidelity of the Church. All the causes which have hitherto 
retarded the accomplishment of the Divine promises, are resolvable into the deterio- 
ration of the faith of Christ, and its punishment. The Church had lost its sanctity 
before it was robbed of its freedom. But when once the people had suffered them- 
selves to be reduced to ecclesiastical vassalage, the process of moral corruption went 
on rapidly, till the religion, that had, by its native light and power, conquered the 
world, gave way on every hand before heresy and barbarism. What it had gained 
from paganism was thus, in a great measure, lost to Mahometanism ; "so that, in 
several parts of Christendom, where were reckoned thirty Christians for one pagan, 
there came to be thirty Mahometans for one Christian.'" But if, during the dreary 
centuries which have intervened since the first triumph of the Gospel, the desert has- 
been gaining upon the cultivated land, it was the rulers of the Church that first 
treacherously closed the channels of moral influence, and sealed up to the people, the 
fount of living waters. If the powers of darkness have been reconquering the terri- 
tories once blessed with the true light, it was because the light within the Church had 
first become darkness. The faithfulness of God had been exhibited in the fulfilment 
of his threatenings, — in the penal withdrawment of the Divine agency, the departure 
of the insulted Spirit of God from his temple. It is but now that we are awakening 
to a sense of his absence from the world, from which he has so long righteously 
retired. We can hardly hope that the way is as yet fully prepared for his return. 
Hitherto, let us remember, the patience has been on God's part, not on ours. 

But He will return ; and there are signs in the times, not to be mistaken, which 
indicate that the day is at hand. Among the encouraging and remarkable features 
in the present aspect of the Church, are, the unexampled multiplication and diffusion 
of the sacred volume, the advancement of the science of biblical criticism and 
interpretation, and the increasing disposition to bow to the Scriptures as the only 
arbiter in matters of faith ; " indubitable signs," it has been justly remarked, " of their 
approaching triumph over all forms of impiety and false religion." The sudden re- 
appearance of the primitive zeal for evangelizing the world, is another circumstance 
that tends to fill the mind with the brightest expectations. We may derive further 
assurance from the preliminary achievements of our missionaries as translators. 
The languages of the East have been mastered ; and those which had never before 
been the medium of a ray of religious truth, have been forced to speak the words of 
God. Two independent versions of the Scriptures into Chinese, by Protestant mission- 
aries, have excited the astonishment and admiration of the literati of Europe, In 
the instances of the Berber, the Amharic, and the Peruvian, the means by which 
versions of the New Testament in these languages have been obtained, are almost as 
extraordinary as the facts themselves. Now, unless we were to look for a second 
bestowment of the miraculous gifts of speaking foreign tongues, it might seem but 
fitting, and even necessary, that the preparation of this philological apparatus, the 
translation of the Scriptures into these various dialects, which is but a removal of 
natural obstacles in the way of spiritual triumphs, should precede the rich effusion of 
the pentecostal spirit. 

Then has not the Church already gathered the first fruits of the ripening harvest ? 



492 STORY OP THE WORLD. 

Idolatry has been overthrown in the islands of the Pacific; and in India, that massive. 
gorgeous, venerable superstition, which has withstood not only the decay of time, 
but the sword of Mahomet, zealously protected, patronized, and endowed by the 
Christian government, has been undermined, and a breach has been made in the 
outworks. The Brahmin has been converted, and the still prouder Moslem, and the 
unimpassioned Chinese, the degraded negro, and the wild Caffer, and the brutish 
Hottentot. Y/hat matters it, in point of argument, whether the instances be few or 
many? They prove either that, by ordinary means, the conversion of the nations is 
possible; or that what is "with men impossible," has been accomplished, in those 
instances, by a supernatural energy, by a Divine interposition. Taken either way, 
the argument is decisive. 

But the most striking and unequivocal indication of the Divine purposes would 
seem to be afforded by the political aspect of society, and more especially by the 
phenomenon of the British empire itself. " In the government of the great Disposer 
of events," it has been finely remarked, "nothing is done without a reason, and that 
the wisest reason." The reduction of so vast a portion of the earth under the Roman 
sceptre, was among the providential means of extending Christianity. Applying the 
remark of Origen to the present times, let us ask, what design inferior to this can be 
the ultimate cause of " this mighty donative of supremacy " to the islanders of the 
German ocean? Hitherto every great empire which has arisen since the days of 
Constantine has been anti-Christian ; has been planted by the sword, and destroyed 
by the sword ; has been founded in violence, and maintained by oppression ; has been 
the scourge of the apostate church, or the rod of the heathen. If the British empire 
has not hitherto assumed a religious character, if its rulers have seemed to care 
little respecting the propagation of Christianity, it is not the less true that it is the 
first great empire that has favored the unlimited extension of the faith and reign of 
Christ all over the world. For this purpose, it is virtually universal, embracing, like 
the ocean, its symbol and vehicle, the circumference of the globe, and, by actual con- 
tact, reaching to all nations. 

For the first time, then, it has become possible to make the knowledge of the true 
faith universal ; and the essentially pacific character of a commercial empire wonder- 
fully harmonizes with this purpose, and adapts it to become the medium of the blood- 
less triumphs of truth. On every hand, the moral ascendency of Great Britain ex- 
tends far beyond the confines of her actual dominion. In Europe, where the British 
sceptre extends only over twenty-six millions of subjects out of a population of two 
hundred and thirty millions, every cabinet is more or less influenced by the councils 
of Britain. In Asia, the sovereignty of India not only brings us into direct contact with 
Persia, Tibet, China, and Siam, but commands the commerce and supremacy of the 
East. Southern Africa, the half-way house to India, may be regarded as a mere pro- 
vince of our Eastern empire. As a colony, however, it is rising into importance. 
The British settlements in Guinea and on the Western coast may be regarded as 
inconsiderable ; yet, they give a better claim than the Portuguese monarch ever could 
show, to the title of lord of Guinea, and are sufficient to bring us into communication 
with the sable nations of interior Africa. In the Western hemisphere, the chain of 
the West India islands, commanding the navigation of the Mexican sea, with the 
colonies on the main of South America, and the boundless region stretching north- 
ward of the United States, from Newfoundland to the Pacific, still connect with this 
country the United States and the Southern republics of the new world ; and the 






STORY OF THE WORLD. 493 

population of British America, even now, is almost equal to that of the thirteen 
American colonies at the middle of the last century. Finally, the Polynesian Archi- 
pelago under the protection of Great Britain, and that vast island in the Southern 
sea, which has been styled a " fifth continent," where the British settlements are as- 
suming a new character, together with the Malayan peninsula, complete that zone of 
maritime sovereignty which embraces the circumference of the globe. 

And besides all this, the language which, beyond comparison with any other, is 
now spreading and running through the earth, is the English ; that language which 
is the principal medium of Christian truth and feeling, and the spread of which, al- 
most apart from missionary labor, it has been remarked, insures the spread of the 
religion of the Bible. " If the two expansive principles of colonization and com- 
mercial enterprise once diffused the language and religion of Greece completely round 
every sea known to ancient navigation, it is now much more probable that the same 
principles of diffusion will carry English institutions and English opinions into every 
climate." 

Never was this character of universality so strongly impressed upon any political 
dominion ; and never was political empire so immediately adapted to subserve 
the universal spread of the reign of Him to whom all the kingdoms of the earth 
belong, and in whom it is predicted, that the " multitude of isles" shall rejoice. 
The inference is irresistible, that for no lower purpose this last and best of empires has 
been built up, and for this it stands. Whatever be the fate of England, she is planting 
in the desert, and stretching over both hemispheres, a kingdom that cannot be moved. 

Nor is the existence of this great political facility for the extension of Christianity, 
the only circumstance in the aspect of the times, in which an analogy may be traced 
to the state of the world at its first promulgation. At the advent of the Savior, the 
temple of Janus was shut by the longest peace known to the Roman empire. The 
general peace of modern Europe has seldom remained so long undisturbed as since 
the fall of Bonaparte ; and even among the warlike hordes of the East, the spirit of 
conquest seems rusted or slumbering. The sword of Mahomet is rusting in its 
scabbard. " Mahometan empire is decrepit ; Mahometan faith is decrepit ; and 
both are so by confession of the parties." Comparatively speaking, the whole earth 
is still. 

And with this stillness is combined a very general expectation, vague and erring 
though it may be, of great remedial changes, of a season of moral restoration fatal 
to the waning superstitions and crumbling systems of the old world. This expecta- 
tion, so strikingly analogous to that which preceded the birth of Messiah, is not con- 
fined to the Church. A dim reflection of the Christian hope seems to be cherished 
by the votaries of every creed. Not only does the infatuated Jew still cling to his 
dream of a Messiah Ben David, but the return of the last Imaum is expected by the 
Persian ; the fifth and last Boudh is awaited by the millions of the Boodhic faith ; 
and the Hindoo superstition points to a future avatar of Vishnoo the Preserver. The 
Brahmin and the Mussulman alike anticipate the approaching fall of their respective 
systems ; and the obscure tidings of the Christian doctrine of a Redeemer have pene- 
trated to the inmost recesses of the heathen world. " The earnest expectation of na- 
ture awaits the manifestation of the sons of God ;" and the Church, as the films of 
unbelief are falling from her eyes, recalled to her allegiance and her duty, is " look- 
ing out" with a more intense eagerness for "that blessed hope, the glorious appearing 
of our great God and Savior, Jesus Christ." 

42 



494 STORY OF THE WORLD. 

Thou art the King of glory, blessed Lord !' 

The Father's everlasting Son ; 
Eternally the co-existent Word : 

And now, for victories won 
In human flesh, Thee all the heavens adore, 
Who at the Father's right hand reignest evermore. 

All power in heaven and earth Thou wieldest there. 

The Lord of hades and of death, 
The keys of that dark empire Thou dost bear. 

O'er all things that have breath, 
Thy rule extends, by hell in vain opposed : 
Thou openest, none can shut, nor force what Thou hast closed. 

Not yet are all things put beneath Thy feet ; 

Not yet the kingdoms of this world 
Are Thine ; nor yet, consummate his defeat, 

The Prince of darkness hurled 
Down into hell's unfathomable void, 
Nor Death, man's final foe, with Death's dark king, destroyed. 

But heaven and earth and hell, or with glad zeal 

Or blind concurrence, work thy will. 
The day that shall the perfect scheme reveal, 

And all Thy word fulfil, 
Is drawing on ; and earth is ripening fast 
As for the sickle. Soon shall sound that signal blast. 

We know that Thou art coming, mighty Lord ! 

To be the judge of quick and dead ; 
To give thy faithful servants their reward ; 

To crush the Serpent's head. 
Lord, in thy merits and thy grace unbounded 
I put my trust ; O let me never be confounded. 



A 

CHRONOLOGICAL TABLE 

OF 

IMPORTANT EVENTS, 

BELONGING TO 

ECCLESIASTICAL HISTORY, 

FROM THE COMMENCEMENT OF THE CHRISTIAN ERA, TO THE PRESENT TIME. 



A.D. 

4. Jesus Christ, the Savior of mankind, is born, four years after the commence- 
ment of the vulgar era, in the twenty-sixth year of the reign of Augustus 
Caesar. 
28. John the Baptist preaches, in Judea, the coming of the Messiah. 
30. Jesus Christ baptized by John. 

34. Jesus Christ crucified, in the eighteenth year of Tiberius Caesar. 

Effusion of the Spirit on the day of Pentecost, and organization of the first 
Christian Church. 

35. Martyrdom of Stephen — violent persecution of the followers of Christ — rapid 

spread of the Gospel. 

36. Conversion of Paul. 

39. Matthew writes his Gospel. 

40. Paul returns from Arabia, whither he had retired after his conversion. 

43. First Gentile Church gathered at Antioch. 
James put to death by Herod. 

44. Famine prevails in Judea — Christians there helped by converts in Antioch. 

45. First apostolical journey of Paul. 

49. Council at Jerusalem. 

50. Second journey of Paul. . 

51. Death of Claudius, and accession of Nero. 
53. Third journey of Paul. 

61. Paul goes as a prisoner to Rome. 
61. First of the ten persecutions under Nero. 
67. Martyrdom of Paul and Peter. 

70. Accession of Vespasian — Jerusalem destroyed by Titus. 
72. Mark writes his Gospel. 
95. S-cond general persecution under Domitian. 
98. Third general persecution under Trajan. 
The apostle John writes his Gospel. 



496 CHRONOLOGICAL TABLE OF 

A.D. 

107. Ignatius put to death by order of Trajan. 

140. Justin Martyr writes his first apology for Christians. 

150. Canon of Scripture fixed about this time. 

16L Fourth persecution under Marcus Aurelius Antoninus. 

166. Martyrdom of Polycarp — Justin writes his second apology — martyrdom of 

Justin Martyr. 
177. Dreadful persecution of the Christians at Vienne and Lyons in France. 
202. Fifth persecution under Septimus Severus. 
236. Sixth persecution under Alexander Severus. 
250. Seventh persecution under Decius. 

Origin of monastic life. 
254. Death of Origen. 
257. Eighth persecution under Valerian. 
259. Martyrdom of Cyprian. 
272. The ninth persecution of the Christians under Aurelian, 

The Jewish Talmud and Targum composed in the third century. 

The Jews are allowed to return into Palestine. 

Many illustrious men and Roman senators converted to Christianity. 

Religious rites greatly multiplied in this century; altars used; wax tapers 
employed. 

Public churches built for the celebration of Divine worship. 

The Pagan mysteries injudiciously imitated in many respects by the Christians. 

The tasting of milk and honey previous to baptism, and the person anointed 
before and after that holy rite, receives a crown and goes arrayed in white 
for some time after. 
303. Tenth persecution under Dioclesian. 

306. Constantine the Great becomes emperor of Rome, and stops the persecution. 
313. Edict of Milan published by Constantine. 

Christianity tolerated throughout the empire. 
321. Sunday appointed to be observed. 

323. Christianity alone tolerated by Constantine throughout the Roman empire. 
325. Constantine assembles the first general council, by which the doctrines of Alius 
are condemned. 

The Mcene creed adopted. 
341. Public churches begin to be built. 

336. Death of Arius. 

337. Death of Constantine. 

338. Death of Eusebius. 

356. Death of Anthony, who may be considered the father of monastic life. 
361. Julian, emperor of Rome, abjures Christianity, and is elected Pontifex Maxi- 
mus. — Attempts fruitlessly to rebuild Jerusalem. 
About this time the bishop of Rome becomes distinguished above all others. 
373. Death of Athanasius. 
379. Death of Basil of Caesarea. 

383. Council assembles at Constantinople, under Theodosius. 
387. Jerome dies. 



IMPORTANT EVENTS. 497 

A. D. 

395. Theodosius dies, and is succeeded by his two sons, Arcadius and Honorius, 
who divide the empire ; the former presiding at Constantinople, the latter 
removing the government from Rome to Ravenna. 
397. Death of Ambrose. 

St. Chrysostom chosen patriarch of Constantinople. 

In the fourth century, the Athanasians or orthodox persecuted by Constantius, 
who was an Arian, and by Valens, who ordered eighty of their deputies, all 
ecclesiastics, to be put on board a ship, which was set on fire as soon as it 
was got clear of the coast. 
Remarkable progress in this century of the Christian religion among the In- 
dians, Goths, Marcomanni, and Iberians. 
Theodosius the Great is obliged, by Ambrose, bishop of Milan, to do public 

penance for the slaughter of the Thessalonians. 
The eucharist was during this century administered, in some places, to infants 

and persons deceased. 
Something like the doctrine of transubstantiation is held, and the ceremony 
of the elevation used in the celebration of the eucharist. The use of in- 
cense, and of the censer, with several other superstitious rites, introduced. 
The churches are considered as externally holy, the saints are invoked, images 
used, and the cross worshipped. — The clerical order augmented by new ranks 
of ecclesiastics, such as archdeacons, country bishops, archbishops, metro- 
politans, exarchs, &c. 
404. Pelagianism begins to be propagated. 
407. Death of Chrysostom. 

410. Rome besieged and taken by Alaric, king of the Goths. 
430. Death of Augustine. 

432. Christianity introduced into Ireland by Patrick. 
476. Western empire dissolved. 
496. Clovis, king of Gaul, converted to Christianity. 

During the fifth century, terrible persecutions were carried on against the 
Christians in Britain by the Picts, Scots, and Anglo-Saxons — in Spain, Gaul, 
and Africa, by the Vandals — in Italy and Pannonia, by the Visigoths — in 
Africa, by the Donatists and yircumeellians — in Persia, by the Isedegerdes — 
besides the particular persecutions carried on alternately against the Arians 
and Athanasians. 
Felix III. bishop of Rome, is excommunicated, and his name struck out of the 

dyptyes or sacred registers, by Acacius, bishop of Constantinople. 
Many ridiculous fables invented during this century ; such as the story of the 
phial of oil, brought from heaven by a pigeon at the baptism of Clovis — the 
vision of Attiala, &c. 
516. The computation of time by the Christian era, introduced by Dionysius the 

monk. 
519. Justin restores the orthodox bishops, and condemns the Eutychians. 
525. The emperor Justin deposes the Arian bishops. 
530. The order of Benedictines instituted. 
565. The Picts converted to Christianity by St. Columbia. 
576. Birth of Mahomet the false prophet. 

63 42* 



498 CHRONOLOGICAL TABLE OF 

A. D. 

580. The Latin tongue ceases to be spoken. 

597. Forty Benedictine monks, with Austin at their head, sent into Britain by 

Gregory the Great, to convert Ethelbert, king of Kent, to the Christian faith. 
In the sixth century, the Benedictine order founded, and the canon of mass 

established by Gregory the Great. 
Austin the monk converts the Saxons to Christianity. 
Female convents are greatly multiplied in this century. 
Litanies introduced into the Church of France. 
The Arians driven out of Spain. 
The Christian era formed by Dionysius the Little, who first began to count the 

course of time, from the birth of Christ. 
The Justinian code, pandects, institutions and novellas, collected and formed 

into a body. 

605. Bells begin to be used in churches. 

606. The Roman pontiff, Boniface III., declared universal bishop by the emperor 

Phocas, and thus placed at the head of the ecclesiastical world. 
609. Mahomet commences the publication of his system. 
611. Westminster Abbey founded. 
622. Mahomet flees from Mecca to Medina. This flight, called the Hejira, forms 

the great epoch of the Mahometans. 
632. Death of Mahomet. 
637. Followers of Mahomet take Jerusalem. 
660. Organs begin to be used in churches. 
727. Leo forbids the worship of images, which occasions a great rebellion among 

his subjects, the pope defending the practice. 
730. Gregory III. assembles a council, and excommunicates all who should speak 

contemptuously of images. 
758. The Roman pontiff becomes a temporal monarch, by the gift from Pepin of 

several rich provinces in Italy. 
787. A general council assembles at Nice, which establishes image worship. 

In the eighth century, the ceremony of kissing the pope's toe is introduced. 

The Saxons, with Witekund their monarch, converted to Christianity. 

The Christians persecuted by the Saracens, who massacre five hundred monks 

in the abbey of Lerins. 
Controversy between the Greek and Latin Church, concerning the Holy Ghost's 

proceeding from the Son. 
Gospel propagated in Hyrcania and Tartary. 
The reading of the epistle and gospel introduced into the service of the 

Church. 
Churches built in honor of saints. 
Solitary and private masses instituted. 
817. Claude of Turin preaches the pure doctrines of Christianity in the valleys of 

Piedmont. 
829. Missionaries sent from France to Sweden. 
851. Pope Joan supposed to have filled the papal chair for two years. 
867. Photius, patriarch of Constantinople, excommunicates pope Adrian. 
886. The university of Oxford founded by Alfred. 



IMPORTANT EVENTS. 499 

A. D. 

886 In the ninth century, the conversion of the Swedes, Danes, Saxons, Huns, Bo- 
hemians, Moravians, Sclavonians, Russians, Indians, and Bulgarians, which 
latter occasions a controversy between the Greek and Latin Churches. 
The power of the pontiffs increases ; that of the bishops diminishes ; and the 

emperors are divested of their ecclesiastical authority. 
The fictitious relics of St. Mark, St. James, and St. Bartholomew, are imposed 

upon the credulity of the people. 
Monks and abbots now first employed in civil affairs, and called to the courts 

of princes. 
The superstitious festival of the Assumption of the Virgin Mary, instituted by 
the council of Mentz, and confirmed by pope Nicholas I., and afterwards by 
Leo X. 
The legends or lives of the saints began to be composed in this century. 
The apostles' creed is sung in the churches ; organs, bells and vocal music 

introduced in many places — festivals multiplied. 
The order of St. Andrew, or the Knights of the Thistle, in Scotland. 
The canonization of saints introduced by Leo II. 
Theophilus, from his abhorrence of images, banishes the painters from the 

eastern empire. 
Harold, king of Denmark, is dethroned by his subjects on account of his at- 
tachment to Christianity. 
915. The university of Cambridge founded by Edward the Elder. 
965. The Poles are converted to Christianity. 

In the tenth century, the Christian religion is established in Muscovy, Denmark, 

and Norway. 
The baptism of bells, the festival in remembrance of departed souls, and a 

multitude of other superstitious rites, were introduced in the tenth century. 
Fire ordeal introduced. 

The influence of monks greatly increased in England. 
1015. The Manichean doctrines prevalent in France and Italy. 
1061. Henry IV., of Germany, on his knees asks pardon of the pope. 
1065. The Turks take Jerusalem from the Saracens. 
1076. The emperor Henry IV. excommunicated and deposed by the pope. 
1079. Doomsday-book begun by "William the Conqueror. 
1095. The first crusade to the Holy Land.— The Crusaders take Antioch. 
1099. Jerusalem taken by Godfrey of Boulogne.— The Knights of St. John instituted. 
In the eleventh century, the office of cardinal instituted. — A contest between 
the emperors and popes. — Several of the popes are looked upon as ma- 
gicians, and learning was considered magic. — The tyranny of the popes op- 
posed by the emperors Henry I., II. and III. of England, and other monarchs 
of that nation ; by Philip, king of France, and by the English and German 
schools. 
Baptism performed by triple immersion. 
Sabbath fasts introduced by Gregory VII. 

The Cistercian, Carthusian, and Whipping orders, with many others, are found- 
ed in this century. 
1147. The second crusade excited by St. Bernard. 
1160. Peter "Waldo commences preaching — procures the Bible to be translated. 



500 CHRONOLOGICAL TABLE OF 

A. P. 

1171. Thomas a Becket murdered at Canterbury. 

1187. The city of Jerusalem taken by Saladin. 

1189. The third crusade, under Richard I. and Philip Augustus. 

In the twelfth century, the three military orders of the Knights of St. John 

of Jerusalem, the Knight Templars, and the Teutonic Knights of St. Mary, 

were instituted. 

Sale of indulgences begun by the bishops, soon after monopolized by the popes. 

The scholastic theology, whose jargon did such mischief in the Church, took 

its rise in this century. 
Pope Pascal II. orders the Lord's supper to be administered only in one kind, 
and retrenches the cup. 

1203. The fourth crusade sets out from Venice. 

1204. The Inquisition established by pope Innocent III. 

1210. Crusade against the Albigenses, under Simon de Montfort. 

1226. Institution of the orders of St.. Dominic and St. Francis. 

1234: The Inquisition committed to the Dominican monks. 

1248. The fifth crusade under St. Louis. 

1260. Flagellants preach baptism with blood. 

1282. The Sicilian vespers, when 8,000 Frenchmen were massacred in one night. 

1291. Ptolemais taken by the Turks. — End of the crusades. 

1299. Ottoman or Othoman, first sultan and founder of the Turkish empire. 

In the thirteenth century, the knights of the Teutonic order, under the com- 
mand of Herman de Saliza, conquer and convert to Christianity the Prussians. 

The power of creating bishops, abbots, &c, claimed by the Roman pontiff. 

John, king of England, excommunicated by pope Innocent III., and, through 
fear of that pontiff, is guilty of the most degrading compliances. 

The Jews driven out of France by Lewis IX., and their Talmud burnt. 

The associations of Hanse-towns, Dominicans, Franciscans, Servites, Mendi- 
cants, and the Hermits of St. Augustine, date the origin of their orders from 
this century. 

The festivals of the Nativity of the Blessed Virgin and of the Holy Sacrament, 
or Body of Christ, instituted. 

1300. Jubilees instituted by Boniface VIII. 

1308. The seat of the popes transferred to Avignon for seventy years. 

1310. Rhodes taken by the Knights of St. John of Jerusalem. 

.1377. Wickliffe's doctrines propagated in England. 

1378. The schism of the double popes at Rome and Avignon begins and continues 

thirty-eight years. 
1386. Christianity encouraged in Tartary and China ; the Lithuanians, and Jagello 
their prince, converted to the Christian faith. 
In the fourteenth century, pope Clement V. orders the jubilee, which Boniface 
had appointed to be held every hundredth year, to be celebrated twice in that 
space of time. 
The Knight Templars are seized and imprisoned; many of them put to death, 

and the order suppressed. 
The Bible is translated into French by the order of Charles V. 
The festival of the Holy Lance and Nails that pierced Jesus Christ, instituted 
by Clement V., in this century. Such was this pontiff's arrogance, that once 



IMPORTANT EVENTS. 501 

A. D. 

while he was dining, he ordered Dandalus, the Venetian ambassador, to be 

chained under his table, like a dog. 
1409. Council of Pisa, where pope Gregory is deposed. 

1414. Council of Constance, in which two popes were deposed, and the popedom re- 

mained vacant near three years. 

1415. John Huss condemned by the council of Constance for heresy, and burnt. 

1416. Jerome, of Prague, condemned by the same council, and burnt. 
1439. Reunion of the Greek and Latin Churches. 

1450. The first book printed with types of metal ; which was the Vulgate Bible, 

published at Mentz. 
1453. Constantinople taken by the Turks. 
1471. Thomas a Kempis died. 
1492. America discovered by Columbus. 
1498. Savanazola burnt by pope Alexander VI. , for preaching against the vices of 

the clergy. 
In the fifteenth century, the Moors in Spain are converted to the Christian faith 

by force. 
The council of Constance remove the sacramental cup from the laity, and 

declare ii lawful to violate the most solemn engagements, when made to 

heretics. 
1517. The Reformation in Germany began by Luther. 

1520. Massacre of Stockholm by Christiern II. and archbishop Trollo. 

Leo X. condemns Luther's doctrines. — Luther publicly burns the pope's bull. 

1521. Diet of Worms, by which Luther was condemned. 

Gustavus Ericson introduces the Reformation into Sweden by the ministry of 
Olaus Petri. 
1524. Sweden and Denmark embrace the Protestant faith. 

1529. Diet of Spires against the Huguonots, then first termed Protestants. 

1530. The league of Smalcand between the Protestants. 

1531. Michael Servetus burnt for heresy at Geneva. 
1534. The Reformation takes place in England. 

1539. The Bible in English appointed to be read in the churches in England. 

1540. The society of the Jesuits instituted by Ignatius Loyola. 
Dissolution of the monasteries in England by Henry VIII. 

1545. The council- of Trent begins, which continued eighteen years. 
1548. The Interim granted by Charles V. to the Protestants. 

1552. The treaty of Passau between Charles V. and the elector of Saxony, for the 
establishment of Lutheranism. 

1554. Distinguished for the rise of the Puritans at Frankfort in Germany. 

1555. The l: peace of religion" concluded at Augsburg. 

A number of bishops in England burnt by queen Mary. 

1558. Elizabeth ascends the throne of England. 

1559. Court of high commission established in England. 

1560. The Reformation completed in Scotland by John Knox, and the papal authonty 

abolished. 
1564. John Calvin, a celebrated theologian, died. 
1572. The massacre of St. Bartholomew's, August 24. 



502 CHRONOLOGICAL TABLE OF 

A. D 

1576. The league formed in France against the Protestants. 
1581. Distinguished for the rise of the order of the Brownists. 

1587. Second settlement in Virginia. Manteo, an Indian, received Christian baptism. 
Virginia Dare born, the first child of Christian parents born in the United 
States. 
1592. Presbyterian Church government established in Scotland. 
1598. Edict of Nantes, tolerating the Protestants in France. 

In the sixteenth century, pope Julius bestows the cardinal's hat upon the keeper 
of his monkeys. 
1605. Gunpowder plot. 

1608. Arminius propagates his opinions. — The Socinians publish their catechism at 
Cracow. 
Mr. Robinson and his flock take refuge in Holland. 

1610. The Protestants form a confederacy at Heilbron. 

1611. King James's translation of the Bible first published. 

1616. First Independent or Congregational Church established by Mr. Jacob in 
England. 

1618. The synod of Dort, in Holland ; Arminianism condemned. 

1619. Vanini burnt at Thoulouse for atheism. 

1620. Settlement of Plymouth by the Puritans. 

1622. The congregation De Propaganda, &c. founded at Rome by pope Gregory XV. 
1626. League of the Protestant princes against the emperor. 

1637. Synod in Massachusetts, which condemned the opinions of Mrs. Hutchinson. 

1638. The solemn league and covenant established in Scotland. 

1639. First Baptist Church in America formed at Providence. 

1640. New England psalm-book first published. 

1641. The Irish rebellion and massacre of the Protestants, October 23. 

1648. Cambridge platform adopted. 

1649. Charles I. beheaded. 

1656. The Friends or Quakers first came to Massachusetts. — Four executed in 1659. 
1662. Act of uniformity in England ; two thousand Presbyterian ministers deprived. 
1564. Mr. Eliot's Indian Bible printed at Cambridge, Mass. The first Bible printed 

in America. 
1674. John Milton, a celebrated poet, died. 

1685. Revocation of the edict of Nantes by Lewis XIV. 

1686. First Episcopal Church in New England established at Boston. 
1678. William, prince of Orange, ascends the throne of England. 

Baptists, with other Dissenters, gain a legal toleration in England. 
1690. Rev. J. Eliot, " apostle of the Indians," died. 

Episcopacy abolished in Scotland by king William. 
1692. Distinguished for a great excitement in New England on the subject of witch- 
craft. 
1701. Society for propagating the Gospel in Foreign Parts instituted. 
1708. Saybrook platform formed by a synod of ministers under the authority of the 
state of Connecticut. 

1721. The authority of the Greek patriarch in Russia abolished. 

1722. Year from which the Moravians, or United Brethren, date their modern history . 



IMPORTANT EVENTS. 503 

A. D. 

1731. Rev. Solomon Stoddard, a theological writer, died. 

1737. Distinguished for an extensive revival of religion in New England. 

1740. George. Whitefield, a celebrated preacher, first arrives in America. He died at 

Newbury port. Mass. September 30, 1770, on his seventh visit to America. ' 
1748. Dr. Watts, a celebrated poet and divine, died, aged seventy-five. 
1751. Dr. Doddridge, a celebrated divine, died. 
1758. President Edwards, a celebrated divine, died. 

1772. Swedenborg, the founder of the New Jerusalem Church, died. 

1773. The society of the Jesuits suppressed by the pope's bull, August 25. 

1774. The Shakers first arrived from* England— they settled near Albany. 
1782. First English Bible printed in America by Robert Aiken, of Philadelphia. 
1784. Dr. Chauncey's anonymous work on Universalism. first published. 

Sunday School system commenced by Robert Raikes, in Yorkshire, England. 
1786. Wesleyan Missionary Society instituted. 
1788 Voltaire, a celebrated infidel philosopher, died. 

1789. Eastern and southern Episcopal Churches form a union. — Their liturgy re- 

vised, and book of common prayer established. 

1790. Howard, the philanthropist, died. 

1791. John Wesley, the founder of Methodism, died, aged eighty-seven. 

1792. Triumph of infidelity in France. — The National Convention decreed " that 

death is an eternal sleep." 

1795. London Missionary Society instituted. 

1796. The London Missionary Society sent out a number of missionaries to the So- 

ciety islands. 

1798. The papal government suppressed by the French. The pope quits Rome, 

February 26. 
Connecticut Missionary Society instituted. 

1799. Massachusetts Missionary Society formed. 
Church Missionary Society instituted. 

1804. British and Foreign Bible Society instituted. 

1806. The slave trade abolished by act of parliament, February. 

1810. American Board of Commissioners for Foreign Missions instituted. 

1811. Massachusetts General Hospital incorporated. 

1812. Pomare. king of Otaheite, baptized. 
Theological institution at Princeton, N. J., formed. 

1813. Russian Bible Society formed at St. Petersburg. 

1814. The order of Jesuits restored by pope Pius VII. 
American Baptist Board of "Missions instituted. 
Northern Baptist Education Society organized. 

1815. Idolatry abolished in the Society islands. 
American Education Society instituted. 
Massachusetts Peace Society formed. 

1816. The American Bible Society instituted in New York. 
Colonization Society instituted. 

Deaf and Dumb Asylum in Hartford, Conn, instituted. 

1817. Union of the Lutherans and Calvinists in Prussia. 

United Foreign Missionary Society was formed by the General Assembly of 



504 CHRONOLOGICAL TABLE, &c. 

A. D. 

the Presbyterian Church in the United States, the General Assembly of the 
Reformed Dutch Churches, and the General Synod of the Associate Re- 
formed Church 

1818. Paris Protestant Bible Society formed. 

Society for promoting the Gospel among Seamen formed at New York. 

1819. Methodist Church Missionary Society formed. 

1820. First Mariners r Church erected at New York. 

1821. Monrovia settled by the American Colonization Society. 
Elias Boudinot died in the eighty-second year of his age. 

1823. American missionaries arrived at the Sandwich islands. 

1824. Baptist General Tract Society organized in the city of Washington. 
American Sunday School Union formed at Philadelphia. 

1825. American Tract Society instituted at New York. 
Prison Discipline Society instituted at Boston. 

1826. American Temperance Society formed at Boston, Mass. 

American Home Missionary Society organized in the city of New York. 




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